Library  of 
The  University  of  North  Carolina 


COLLECTION  OF 

NORTH  CAROLINIANA 


ENDOWED  BY 

JOHN  SPRUNT  HILL 
of  the  Class  of  1889 


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"Casklawi."   Baptizkd  "Iskael." 
Ripe  Fruit  of  the  Moravian  Mission  Among  the  Cherokees. 


HISTORY 


OF  THE 


Moravian  Missions  Among 
Southern  Indian  Tribes 


OF  the 


UNITED  states 


BY 

THE  REV.  EDMUND  SCHWARZE,  Ph.D., 

Pastor  Calvary  Moravian  Church,    Winston-Salem,  N.  C. 


Transactions  of  the  Moravian  Historical  Society. 
Special  Series.    Vol.  I. 


BETHLEHEM.  PEXXA. 
ncs   Piilillshlni;   ComiJanv.    Prin 


TO  THE  SOUTHERN  PROVINCE  OF  THE  MORAVIAN  CHURCH 
IN  AMERICA 

where,  through  the  last  decade,  the  remarkable  growth 
of  the  interest  in  Moravian  missions  seems  the  bright 
beginning  of   the   renewal   of  our   days   as   of   old, 

THIS  WORK  IS  AFFECTIONATELY  INSCRIBED  WITH  THE 

ARDENT  HOPE  THAT  INTEREST   IN  MISSIONS 

BY  PRAYER,   MEN  AND  MEANS  WILL 

STEADILY   INCREASE. 


PREFACE 

History  or  fiction  of  which  the  American  Indian  is  the  subject 
has  a  peculiar  fascination  for  many  people.  Those  who  remem- 
ber the  high  privilege,  while  at  school,  of  taking  out  a  library 
book  on  Friday  afternoons  will,  most  likely,  have  a  picture  in 
their  minds  of  the  shelf  upon  which  stood  the  ' '  Leather-Stocking 
Tales"  or  other  Indian  books.  Places  made  historic  by  having 
been  haunts  of  the  Indian  or  scenes  of  his  special  activity,  good 
or  evil,  are  invested  with  an  unfailing  glow  of  romance  and 
Indian  names  are  retained  in  spite  of  difficult  spelling  and  pro- 
nunciation. The  Indian's  arrowheads  and  other  relics  never 
cease  to  charm. 

The  writer  has  experienced  all  these  thrills,  but  wishes  to 
record  that,  for  him,  the  greatest  interest  attaching  to  the  Indian 
has  been  to  observe  him  responding  to  the  Gospel.  This  is  the 
best  part  of  Indian  lore. 

Moravian  mission  history  is  particularly  rich  in  this  field,  for 
the  Indians  ever  lay  near  to  the  hearts  of  the  Moravian  Breth- 
ren— hearts  filled  with  the  great  love  of  the  Saviour.  Histories 
of  the  labors  of  the  Moravians  among  the  northern  tribes  in  the 
United  States  and  Canada  have  been  written,  and  it  is  fitting 
that  this  story  of  the  Moravian  missions  among  southern  Indian 
tribes  of  the  United  States  should  be  added,  a  history  which  has 
never  before  been  written,  except  in  outline.  This  mission,  also, 
is  a  finished  work  of  the  Church,  and,  from  that  viewpoint,  de- 
serves to  be  written  and  read. 

This  story  forms  part  of  the  early  history  of  AVachovia,  the 
Moravian  settlement  in  North  Carolina,  which,  in  turn,  is  one 
of  the  main  chapters  in  the  history  of  that  State. 

The  primary  work  of  the  Church  of  Christ  is  the  spreading 
of  His  Gospel.  Methods  do  and  should  change ;  people  change ; 
times  change.  Fifty  years  ago,  the  farmer  plowed  his  field  with 
an  old-fashioned  plow,  drawn  by  a  team  of  horses  or  a  yoke  of 
oxen.  He  reaped  the  grain  with  a  cradle,  bound  it  by  hand,  and 
separated  the  grain  from  the  chaff  with  a  flail.  The  grain  was 
ground  between  two  millstones,  and  then  the  dough  was  baked 
in  the  fireplace.    The  result  of  this  difficult  process  was  BREAD. 


Today,  the  farmer  plows  with  a  tractor,  reaps  his  g-raiii  with  a 
binder,  threshes  the  wheat  in  a  modern  threshing  machine,  has 
it  ground  in  a  modern  mill,  and  the  housewife  bakes  it  in  an 
electric  range.  But  note  again,  the  result  of  this  new  process  is 
BREAD.  Thus,  spiritual  truth  abides  unchanged  and  man's 
need  of  this  Bread  of  Life  is  exactly  the  same  as  ever  it  has  been. 
This  work,  therefore,  is  not  a  mere  recital  of  the  past,  but  lays 
claim  to  be  an  inspiration  for  the  present  and  the  future.  What 
the  Cherokee  and  the  Creek  needed  was  the  Gospel ;  what  every 
human  heart  today  needs  is  the  Gospel ;  the  same  Gospel  in 
both  cases — there  is  but  one  Gospel — the  Grace  of  God  in  Christ 
for  all  men. 

The  composition  of  this  work  has  been  extended  over  several 
years,  the  most  laborious  part  being  the  translating  of  the  Diary 
and  correspondence  of  the  mission  through  the  many  years  dur- 
ing which  these  were  written  in  the  German.  The  increasing 
demands  of  a  busy  city  pastorate  crowded  this  work  into  the 
hours  of  the  night,  when,  in  the  quiet,  it  seemed  as  if  the  scenes 
of  the  history  which  follows  were  being  re-enacted.  The  writer 
asks  considerate  judgment  because  the  work  could  never  occupy 
the  main  line  of  thought,  time  or  strength. 

Grateful  acknowledgment  for  assistance  received  is  heartily 
made  to  Miss  Adelaide  Fries,  Winston-Salem,  Archivist,  Ameri- 
can Moravian  Church,  South,  for  constant  courtesy  in  granting 
access  to  the  archives  and  much  valuable  help  given ;  to  Col. 
W.  A.  Blair,  Winston-Salem,  for  securing  books  on  general 
Cherokee  history ;  to  Miss  Sarah  A.  Vogler,  Winston-Salem,  Mr. 
J.  D.  Bishop,  Georgia,  and  Mr.  Amos  Clauder,  New  York,  for 
kindness  in  submitting  personal  diaries  of  missionaries,  of  whom 
thej'  are  descendants;  to  Mr.  E.  J.  Bishop,  Bethlehem,  Pa.,  for 
annotating,  from  the  records  of  the  Boards  of  the  Northern 
Province  of  the  Moravian  Church  in  America,  items  pertaining 
to  the  Cherokee  mission  for  the  years  1892-1899,  when  the  mis- 
sion was  under  the  care  of  these  Boards;  to  Miss  Lettie  E.  Green, 
Winston-Salem,  who  has  spared  neither  pains  nor  time  in  care- 
full}^  typewriting  the  book. 

That  the  work  ma}',  though  in  an  humble  manner,  glorif}'  God 
and,  in  some  measure,  help  forward  His  cause,  is  the  earnest 
wish  of  the  writer.  E.  S. 

Winston-Salem,  N.  C,  1922. 


BIBLIOGRAPHY 

1.  "The  Indians  of  North  America  in  Historic  Times,"  by  Cyrus 
Thomas,  Ph.D.,  being  Vol.  2  of  "The  History  of  North  America," 
by  G.  C.  Lee,  Ph.D.,  1903.     Geo.  Barrie  &  Sons,  Philadelphia. 

2.  "Historical  Sketch  of  the  Cherokee,"  by  James  Mooney;  19th 
Annual  Report  of  the  Bureau  of  American  Ethnology  to  the  Secre- 
tary of  the  Smithsonian  Institution,  1897-1898.     Washington,  1900. 

3.  "Travels,"  by  William  Bartram.     London,   1792. 

4.  "Memoirs  of  Henry  Timberlake,"  secured  for  the  use  of  the 
writer  from  the  Congressional  Library,  Washington,  D.  C,  through 
the  kindness  of  Col.  W.  A.  Blair,  Winston-Salem,  N.  C. 

5.  "The  Encyclopedia  Brittanica." 

6.  "The  New  International  Encyclopedia." 

7.  "History  of  the  United  States,"  by  George  Bancroft,  1885. 

8.  "History  of  the  North  American  Indians,"  by  David  Zeisberger, 
edited  by  Hulbert  &  Schwarze.  Ohio  State  Archaeological  and  His- 
torical Society,  1910. 

9.  "History  of  the  Missions  of  the  United  Brethren  Among  the 
Indians  in  North  America,"  by  George  Henry  Loskiel.  Barby,  1789. 
Translated  from  the  German  and  published  in  London,  1794. 

10.  "The  Moravians  in  Georgia,"  by  Adelaide  L.  Fries,  1905. 
Edwards  &  Broughton,  Raleigh,  N.  C. 

11.  The  Springplace  Diary,  1801  to  1836,  and  papers  relating  to 
the  beginning  of  a  mission  among  the  Cherokees,  together  with  all 
the  correspondence  between  Springplace,  Ga.,  and  Salem,  N.  C,  being 
the  original  manuscripts  in  the  Archives  of  the  Southern  Province  of 
the  Moravian  Church  in  America. 

12.  Letters  and  Reports  from  the  missionaries  in  Indian  Territory. 
Archives. 

13.  Minutes  of  the  "Heifer  Conferenz,"  Salem,  N.  C,  for  the  years 
during  which  the  Cherokee  mission  was  carried  on. 

14.  Minutes  of  "The  Provincial  Elders'  Conference,"  for  the  same. 

15.  Minutes  of  "The  Provincial  Elders'  Conference,"  and  of  the 
"Board  of  Church  Extension,"  of  the  Northern  Province,  Bethlehem, 
Pa.,  for  the  years  when  the  mission  was  carried  on  under  the  direc- 
tion of  these  Boards. 

16.  "Gemein  Nachrichten,"  Germany,  for  the  years  under  review. 

17.  "Periodical  Accounts  Relating  to  the  Missions  of  the  Church 
of  the  United  Brethren,"  London,  for  the  years  under  review. 


18.  "The  Moravian  Church  Miscellany,"  America,  for  the  years 
under  review. 

19.  "The  Moravians  in  North  Carolina,"  by  the  Rev.  Levin  T. 
Reichel.     Lippincott  &  Co. 

2  0.  "A  History  of  the  Moravian  Seminary  for  Young  Ladies,  at 
Bethlehem,  Pa.,"  by  William  C.  Reichel  and  William  H.  Bigler,  Beth- 
lehem, Pa.,  1901. 

21.  "History  of  Wachovia  in  North  Carolina,"  by  J.  H.  Clewell, 
Ph.D.     Doubleday,  Page  &  Co.     1902. 

22.  "A  History  of  the  Moravian  Church  During  the  Eighteenth 
and  Nineteenth  Centuries,"  by  J.  Taylor  Hamilton,  D.D.  Bethlehem, 
Pa.,  1901. 

23.  "The  Case  of  the  Cherokee  Nation  Against  the  State  of 
Georgia,"  argued  and  determined  at  the  Supreme  Court  of  the  United 
States,  January  term,  1831.     R.  Peters.     Philadelphia,  1831. 

2  4.  "Niles'  Weekly  Register,  containing  Political,  Historical, 
Geographical,  Scientifical,  Statistical,  Economical,  and  Biographical 
Documents,  Essays,  and  Facts,  together  with  Notices  of  the  Arts  and 
Manufactures  and  a^  Record  of  the  Events  of  the  Times."  Vol.  42, 
March  to  September,  1832,  Baltimore. 

25.  Copies  of  "The  Moravian,"  for  the  years  under  review. 

26.  Diary  of  the  Rev.  H.  G.  Clauder,  missionary  among  the  Chero- 
kees.     By  kindness  of  the  family. 

2  7.  Diary  of  the  Rev.  Gilbert  Bishop,  missionary  among  the  Chero- 
kees.     By  kindness  of  the  family. 

28.  Diaries  of  the  Revs.  John  Renatus  and  D.  Zeisberger  Smith, 
missionaries  among  the  Cherokees.     By  kindness  of  the  family. 

29.  Incidents  in  the  life  of  Mrs.  Miles  Vogler,  wife  of  missionary 
Vogler  among  the  Cherokees,  as  pehned  by  her  own  hand  in  her  80th 
year.  Through  kindness  of  Miss  Sarah  A.  Vogler,  Winston-Salem, 
N.  C. 

3  0.  Reminiscences  of  her  father  and  mother  and  their  service 
among  the  Cherokees,  written  and  related  by  Miss  Sarah  A.  Vogler, 
Winston-Salem,  N.  C. 

31.  "History  of  the  Cherokee  Bible,"  by  Geo.  E.  Foster,  Ithaca, 
N.  Y.,  1899. 

32.  An  account  of  the  labors  of  a  Danish  Lutheran  Missionary,  the 
Rev.  N.  L.  Nielsen,  serving  for  many  years  and  at  the  present  time 
among  the  Cherokees  in  the  field  formerly  occupied  by  the  Moravian 
Church,  around  Oaks,  Okla.  Kindly  written  by  the  Rev.  Nielsen  for 
the  writer  of  this  history. 


TABLE  OF  CONTENTS 

Page 

Introduction    xiii 

Chapter  I 
The  Creeks 1 

Chapter  II 
The  Mission  Among  the  Creeks 5 

Chapter  III 
The  Settlement  in  North  Carolina  Becomes  the  New  Base 
for  Missions  to  the  Southern  Indians 15 

Chapter  IV 

The  Cherokees 19 

Chapter  Y 
The  First  Fruits  of  the  Cherokee  Nation  for  Christ,  as  Those 
' '  Born  Out  of  Due  Season  " 30 

Chapter  VI 
The  Brethren  Take  Steps  to  Begin  a  Mission  Among  the 
Cherokees  32 

Chapter  VII 
The  Beginning  of  the  Mission  Among  the  Cherokees,  or, 
"They  That  Sow  in  Tears" 61 

Chapter  VIII 
The  Establishment  of  the  Mission  Among  the  Cherokees,  or, 
"They  Shall  Reap  in  Joy" 82 

Chapter  IX 
The  Moravians '  Renewed  Effort  Among  the  Creeks 88 

Chapter  X 
Progress  Among  the  Cherokees,  ' '  Joy  of  Harvest " 100 

Chapter  XI 
August  13,  1810 : 105 

Chapter  XII 
Progress  of  the  Mission  School  at  Springplaee  to  1819 107 


IX 


Chapter  XIII 
Events  in  the  Mission  Leading  up  to  and  Including  the  Re- 
markable Year  of  Grace  for  the  Cherokees,  1819 116 

Chapter  XIV 
Important  Events  of  1819-1821  in  the  Mission 135 

Chapter  XV 
The  Cherokees  Read  in  Their  Own  Tongue  the  Wonderful 
Works  of  C4od 145 

Chapter  XVI 
Oochgelogy,  the  Second  Mission  Station 156 

Chapter  XVII 
Springplace,  1821-1829  170 

Chapter  XVIII 
Gathering  Clouds,  Followed  by  the  Storm  of  the  Expatria- 
tion of  the  Cherokee  Nation 185 

Chapter  XIX 
The  Missionaries'  Journey  Westward  and  a  Brief  Descrip- 
tion of  Indian  Territory 219 

Chapter  XX 
The  Renewed  Mission  up  to  the  Civil  War 223 

Chapter  XXI 
The  Civil  War:    Its  Effect  Upon  the  Cherokees  and  Upon 
the  Moravian   Mission 283 

Chapter  XXII 
Rehabilitation  of  the  Mission  After  the  Civil  War 288 

Chapter  XXIII 

The  Final  Chapter 308 

Conclusion    320 

Index   325 


LIST  OF  ILLUSTRATIONS 

Page 

"Caselawi,"   baptized   "Israel" Frontispiece 

Map  of  Springplace 134 

Sequoyah    146 

Sequoyah's  Alphabet    147 

Cherokee  Bible:     Transfiguration 151 

Moravian  Litany  in  Cherokee 152 

"Sing  Hallelujah,  Praise  the  Lord" 154 

Oochgelogy  Mission  Premises 15  9 

Henry  Gottlieb  Clauder 168 

Charlotte  (Ruede)   Clauder 169 

Miles  Vogler 209 

Sophia   (Ruede)    Vogler 211 

Herman  Ruede    212 

David  Zeisberger  Smith 234 

Samuel  Stotz  Warner 236 

Gilbert  Bishop 246 

Clarissa  (Warner)   Bishop ; 247 

Alanson  Welfare    248 

Edward   Jacob  Mock 249 

Church  at  New  Springplace 250 

Chapel  and  School  at  New  Springplace 251 

Parsonage  at  New  Springplace 252 

Principal  Chief  John  Ross 291 

Mrs.  Jane  (Ross)  Nave 293 


These  pages  lay  claim  to  a  purpose  beyond  the  historic 
interest  of  the  subject-matter.  They  have  been  written 
with  the  profound  and  growing  conviction  that  the  great 
needs  of  man  are  the  things  of  the  spirit ;  and  that  beneath 
the  civilization,  progress  and  prosperity  of  today,  lie  spirit- 
ual fundamentals  which  are  in  the  greatest  danger  of 
being  overlooked  in  our  materialistic  age.  In  some  measure, 
the  peace,  the  safety  and  beauty  of  our  life  are  due  to  that 
spiritual  work,  done  by  our  forefathers,  herein  recorded. 
The  pioneers  of  the  Christian  religion  laid  the  spiritual 
foundation  for  humanity — the  foundation  is  Christ — and  it 
is  the  Christian  Church  which  has  ever  held  up  before  the 
world  the  essential  needs  of  life,  which  are  spiritual.  The 
Church  has  looked  to  the  foundation  which,  failing,  would 
topple  the  whole  superstructure  man  has  built  into  ruin. 
Obedience  to  Christ's  command  to  go  into  all  the  world 
with  His  message  is,  at  the  same  time,  the  strongest  safe- 
guard for  a  sound  church  at  home  which,  in  turn,  under- 
girds  and  makes  safe  social  and  economic  life  of  any  com- 
munity. Lest  the  Church  lose  her  vision  in  the  blinding 
glare  of  materialism;  lest  God's  children,  following  the 
fashion  of  the  world,  pile  up  THINGS  so  high  that  they 
cannot  see  GOD  ;  ' '  His '  '-tories  such  as  this  should  con- 
tinue to  be  written  and  read,  and  above  all,  missions — 
home  and  foreign — must  continue  to  be  the  very  life  of  the 
Church ;  for,  ' '  0  Lord,  by  these  things  men  live. '  '* 

*  Isaiah  38:16. 


INTRODUCTION 

This  narrative  is  part  of  a  continued  story  which  goes  back  to 
the  Moravian  settlement  of  Wachovia  in  North  Carolina  in  the 
year  1753.  It  goes  back  to  the  first  settlement  of  Moravians  in 
America  in  the  colony  of  Georgia,  in  the  year  1735.  It  goes  back 
to  the  missionary  impulse  felt  by  the  spiritually  awakened  Mora- 
vian congregation  of  Herrnhut,  Saxony,  whose  first  missionaries 
had  been  sent  to  the  Island  of  St.  Thomas  in  1732.  It  goes  back 
to  the  baptizing  of  the  Brethren  of  Herrnhut*  with  the  Holy 
Spirit,  August  13,  1727,  on  which  day  the  hearts  of  adherents 
of  man}'  different  phases  of  religious  truth,  previously  attracted 
to  Herrnhut,  having  heard  of  a  living  church  there,  flowed  to- 
gether in  true  brotherly  love,  founded  on  a  new  kindling  of  love 
to  the  Saviour,  and  the  Moravian  Church  was  renewed  by  Divine 
power.  It  goes  back  to  the  movement  of  Pietism  in  Germany 
and  spreading  to  other  countries,  in  the  latter  part  of  the  17th 
and  early  part  of  the  18th  centuries,  in  which  was  manifested 
that  longing  for  personal  godliness  and  genuine  spiritual  life 
which  came  like  God 's  springtime  upon  an  age  made  cold,  spirit- 
ually, first,  by  a  dead  orthodoxy,  which  was  self-sufficient,  and, 
later,  by  a  wave  of  rationalism  which  spread  its  barren  doubt 
over  these  countries,  completely  paralyzing  missionary  activity 
and  even  the  missionary  idea,  both  of  which  were  revived  in  the 
warm  fervor  of  Pietism  and  could  take  deep  root  in  this  con- 
genial soil.  The  story  goes  back  to  the  "Hidden  Seed"  of  the 
Ancient  Moravian  Church,  when  this  church  was  seemingly 
extinct  after  the  terrific  convulsions  of  the  Anti-Reformation  in 
Bohemia  and  Moravia  and  the  decree  that  all  adherents  of 
evangelical  truth  must  leave  these  countries.  It  goes  back  to  the 
widespread  and  influential  Moravian  Church  in  Bohemia,  Mora- 
via and  Poland,  dating  from  1457,  whose  members,  awakened 
by  the  evangelical  testimony  of  John  Hus,  were  reformers  be- 

*  A  colony  of  a  large  number  of  refugees  from  Bohemia  and  Mora- 
via and  Christian  people  from  elsewhere  seeking  religious  freedom, 
who  had  found  a  welcome  on  the  Berthelsdorf,  Saxony,  estate  of 
Count  Zinzendorf.  Count  Zinzendorf  was  a  young  man  of  fervent 
spirituality  and  zeal  for  God  to  Whom  he  had  consecrated  his  life 
in  early  childhood. 

xiii 


fore  the  Reformation.  It  goes  back  to  the  introduction  of  Chris- 
tianity into  Bohemia  and  Moravia.  It  goes  back  to  the  banner 
of  the  Cross  established  over  the  Roman  Empire.  It  goes  back 
to  the  Apostles  and  their  companions  on  their  missionary 
journeys.  It  goes  back  to  the  first  church  at  Jerusalem  which 
had  all  the  marks  of  a  true  church — founded  on  the  Rock ;  true 
in  doctrine ;  separation  from  the  world  and  association  of  its  own 
members ;  service  of  mutual  helpfulness ;  fervent  worship  and 
the  powerful  presence  of  the  Holy  Spirit — lacking  only  one 
mark  of  a  true  church,  the  missionary  spirit,  which  was  divinely 
supplied  in  the  first  persecution,  when  "they  were  scattered 
abroad  went  everywhere  preaching  the  word. '  '*  This  wonderful 
story  goes  back,  finally,  and  rests  upon  the  words  of  the  Lord 
Jesus  Christ  in  the  meeting  with  the  eleven  disciples  which  Jesus 
had  appointed  upon  the  mount  in  Galilee,  where  He  spoke  as 
follows : 

"All  power  is  given  unto  me  in  heaven  and  in  earth. 

"Go  ye  therefore,  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost: 

"Teaching  them  to  observe  all  things  whatsoever  I  have  com- 
manded you:  and,  lo,  I  am  with  you  alway,  even  unto  the  end  of 
the  world.    Amen."t 

Going  back  thus  far,  and  based  upon  the  whole  sufficient  work 
of  Jesus,  the  Christ,  for  the  salvation  of  the  whole  world,  the 
story,  of  which  the  following  pages  are  but  the  smallest  part, 
goes  forward  and  is  continued  from  age  to  age,  until  "the  king- 
doms of  this  world  are  become  the  kingdoms  of  our  Lord,  and  of 
His  Christ;  and  He  shall  reign  for  ever  and  ever."$ 

That  such  a  history  as  follows  is  part  of  the  story  of  the 
Kingdom  of  God  is  the  genius  of  the  Moravian  Church  and  the 
secret  of  her  remarkable  vitality — a  small,  seemingly  weak 
church — which  has  carried  her  through  vicissitudes  and  hours  of 
trial  which  would  have  wrecked  any  other  organization.  The 
Moravian  Church  has  been  and  is  a  real  church  of  God,  owned 
and  used  as  such  by  her  Lord.  As  such,  the  missionary  motive 
has  alwaj's  run  parallel  with  her  own  spiritual  experience.  That 
experience,  spiritual  life  genuine  and  deep,  has  the  inherent 
tendency  to  propagate  itself.  The  Moravian  Church  has  never 
been  atrophied  because  she  has  always  been  missionary. 

*  Acts  8:4.  t  Matthew  28:18-20.  t  Rev.   11:15. 

xiv 


Further,  this  narrative  is  based  on  the  fact  that  the  Moravian 
Brethren  had  a  religious  experience  calculated  to  fit  the  real 
need  of  the  world.  The  reason  they  did  help  in  all  parts  of  the 
world  was  because  they  could  help.  Their  faith  brought  them 
and  could  bring  others  into  that  relation  with  Jesus  Christ  which 
elevates  man  temporally  and  spiritually.  It  was  capable  of  pro- 
ducing a  civilization  which  is  the  salt  of  the  earth ;  it  would  lift 
men  into  a  higher  usefulness  and  that  enlargement  of  their 
powers  which  rendered  them  valuable  to  the  community.  Chief 
and  above  all,  the  faith  which  the  Brethren  had  experienced 
could  bring  souls  to  Christ  and  train  them  for  eternal  companion- 
ship with  God. 

From  the  beginning,  the  Moravian  Brethren  were  conscious 
of  and  gave  place  to  Jesus  Christ  as  the  Divine  Head  and  Leader 
of  the  Church.  Therefore,  His  unmistakable  "go"  was  to  them 
not  a  possibility,  nor  a  suggestion,  but  a  command  to  be  obeyed ; 
the  obligation  to  which  was  undertaken  when  He  was  received 
as  personal  Lord  and  Saviour.  Real  fellowship  with  Him  made 
devotion  and  duty  real.  Humble  as  this  narrative  may  be  among 
the  chapters  of  that  great  story  of  the  Kingdom ;  meagre  as  may 
seem,  though  they  are  not,  the  results  of  the  extraordinary  self- 
sacrifice  and  consecration  of  the  servants  in  this  field ;  let  every 
line  glow  with  the  truth  that  this  is  a  real  church  in  the  real 
business  of  her  Lord.  And  may  it  be  borne  in  upon  us  Moravians 
of  a  later  date,  that  only  a  church  so  alive  and  so  fruitful,  bears 
the  Divine  stamp  of  reality. 

That  there  were  mistakes  in  the  administration  of  these  In- 
dian missions  and  errors  of  judgment  and  of  action  by  the  mis- 
sionaries themselves,  it  is  hardly  necessary  to  state.  Some  phases 
of  the  project  were  undoubtedly  mismanaged.  In  other  cases, 
the  distinctive  organization  of  the  Moravian  Church,  with  one 
far-distant  executive  center  through  which  local  machinery  had 
to  work,  rendered  a  movement  so  slow  that  a  strategic  situation 
could  not  be  grasped  at  the  right  moment.  Possibh',  methods  of 
procedure  in  the  care  of  souls  were  so  thorough  as  to  be  over- 
weight and  in  the  way  of  quicker  progress :  while  other  denom- 
inations seemed  to  be  running,  we  were  following  on  a  slow  walk. 
For  all  that,  the  fact  remains,  that  this  story,  truthfully  drawn 
from  the  actual  records  themselves,  shows  defects  and  errors  and 
mistakes  of  the  human  instruments  far  in  the  background  and 


graciously  overruled  in  the  development  of  a  meritorious  work 
among-  the  aborigines  of  America.  A  work,  to  be  sure,  that  is 
largely  past  and  over,  as  our  years  run ;  but  an  accomplishment, 
nevertheless,  whose  results  are  permanently  conserved  and  will 
be  plainly  visible  in  our  Father's  House. 

Comes  to  all  this  the  question  which  can  never  be  answered 
finally  to  satisfy  every  opinion.  What  are  the  real  objectives  of 
Christian  missions? 

One  method  of  work  for  and  with  souls  in  the  foreign  field 
may  be  carried  on  as  is  sometimes  done  in  the  church  at  home. 
Itinerant  missionaries  may  establish  preaching  places;  the 
Gospel  may  be  preached  with  a  consequent  emotional  stirring  of 
the  people ;  apparent  results  may  be*  checked  up.  If  this  be 
meant  as  the  aim  of  Christian  missions,  we  of  the  Moravian 
Church  have  been  slow  of  method  and  wasteful  of  means.  But 
this  method  is  superficial :  often  there  has  been  no  real  change 
of  heart  in  the  ' '  convert. ' '  Comes  the  time  of  temptation  and 
the  falling  away. 

If  the  aim  of  missions  be  not  merely  the  evangelization  of  the 
heathen,  but  to  live  Christ  among  them  so  faithfully  and  preach 
Christ  to  them  so  intelligently  that  they  will  accept  Him  as  their 
personal  Saviour;  if  it  include  the  careful  instruction,  training 
and  grounding  of  converts  in  the  Christian  life,  together  with 
the  establishment  of  the  native  church  and  the  church  school ;  if, 
likewise,  the  temporal  interests  and  needs  of  new-born  souls  are 
added ;  in  a  word,  if  a  mission  is  to  build  up  the  physical,  moral 
and  spiritual  life  of  the  native  community  and  make  its  good  in- 
fluence contagious ;  then  the  missionary  aims  and  general  methods 
of  the  Moravian  Church  are  correct  and  the  following  incidents 
are  worthy  mission  annals.  The  thoroughness  of  Moravian  mis- 
sion work  has  already  had  the  Divine  seal  of  approval  in  the 
nature  of  its  converts  gathered  from  among  the  heathen.  Pre- 
eminently, they  have  been  of  the  type  of  Christian  who  '^en- 
dureth  to  the  end."  A  given  community  may  be  evangelized  in 
several  months'  time;  the  Christianizing  of  it  must  be  the  toil- 
some and  unfinished  process  of  years.  Often,  a  practicable  com- 
bination of  both  methods  would  seem  the  most  fruitful. 

It  must  be  admitted,  that  evangelistic  journeys  as  mentioned 
in  the  preceding  paragraph,  in  our  judgment  would  have  greatly 


increased  the  usefulness  of  the  Creek  and  Cherokee  missions 
The  people  were  scattered  and  needed  the  outposts  with  stated 
preaching  and  visitation.  Hampered  as  our  Brethren  were,  with 
a  large  farm  and  an  establishment  that  took  nearly  all  their  time 
and  streng-th,  the  best  they  could  do  was  simply  to  look  after  the 
station  itself,  and  the  opportunity  for  the  aggressive  pushing  of 
the  Gospel  and  reaching  many  ears  was  lost.  Of  a  working  mis- 
sion combining  both  valuable  ideas  and  reaching  many  souls  out- 
side of  the  regular  stations  through  missionarj^  journeys,  native 
helpers,  etc.,  the  present  Moravian  mission  in  Nicaragua,  Central 
America,  is  a  notable  illustration. 


CHAPTER  I 

The  Creeks 

Broadly  considered,  the  Creek  Nation  of  Indians  was  a  con- 
federacy of  tribes  all  belonging  to  the  general  family  of  the 
Muskhogee.  The  Uchees,  Choctaws,  Chickasaws,  Natches  and 
others,  were  all  of  this  stock.  The  Creeks  proper  were  the  most 
populous  and  important  of  the  Muskhogee  family  and  second  in 
importance  only  to  the  Cherokees  among  the  southern  Indian 
tribes.  The  name  "Creeks"  was  given  to  this  Nation  by  English 
traders  because  of  the  large  number  of  creeks  in  their  country. 
This  tribe  was  located  chiefly  in  northern  Alabama  and  along 
the  upper  and  middle  valley  of  the  Chattahoochie  River  in 
Georgia.  They  occupied  a  central  position  among  the  Indian 
tribes  in  the  Gulf  States,  and  their  custom  was  to  incorporate 
bands  or  parties  from  other  tribes  or  entire  tribes,  when  these 
were  small,  with  themselves.  These  would  drop  their  own 
peculiar  customs  and  adopt  those  of  the  Creeks.  Thus  the  Nation 
was  continually  strengthened. 

One  of  these  smaller  tribes  of  Muskhogean  affinity  comes  into 
prominence  in  connection  with  the  earliest  labors  of  the  Mora- 
vian Brethren  among  the  Creeks.  It  was  the  Yamacraw  tribe, 
of  whom  Tomo-tschat-schi  was  Chief.  Their  location  was  on  the 
banks  of  the  Savannah  River,  near  the  site  of  the  present  city  of 
Savannah.  When  found  here  by  General  James  Oglethorpe,  they 
appear  to  have  come  to  these  seats  from  beyond  the  Mississippi 
only  a  few  years  previous.  Tomo-tschat-schi  was  the  firm  and 
true  friend  of  the  whites  and  was  especiall}-  devoted  to  Governor 
Oglethorpe.  When  Oglethorpe  undertook  a  journej-  into  the 
heart  of  the  Creek  country,  Tomo-tschat-schi,  although  unable  to 
accompany  him  on  account  of  advanced  years,  obtained  for  the 
Governor,  beforehand,  the  assurance  of  a  favorable  reception  by 
the  Creek  Chiefs.  Tomo-tschat-schi  died  in  1739  at  the  age  of 
97.  His  death  was  mourned  by  both  Indians  and  whites.  After 
his  death,  his  little  tribe  seems  to  have  been  absorbed  by  the 
Creeks. 


2  Moravian  Missions  Among 

As  to  the  original  home  of  the  Creeks,  their  tradition*  pointed 
to  the  country  west  of  the  Mississippi  River  as  the  primeval  seat 
of  this  Nation.  The  Muskhogee,  along  with  other  tribes  west  of 
the  Mississippi,  were  mound-builders.  The  building  and  occu- 
pancy of  these  structures  was  still  going  on  at  the  time  of  de 
Soto's  expedition  and  some  mounds  were  still  occupied  when 
the  French  appeared  on  the  scene.  The  Creeks  had  stories  of  a 
long  and  arduous  journey  incident  to  their  emigration  from  the 
ancestral  home  and  said  they  were  opposed  by  numerous  valiant 
tribes  of  Indians  and  had  to  fight  their  way  through  to  their 
present  abodes. 

The  Creeks  were  an  agricultural  people  but  warlike  at  the 
same  time.  Among  the  stories  of  the  Cherokees  was  one  to  the 
effect  that  when  they,  the  Cherokees,  were  driven  farther  south 
by  the  northern  tribes,  they  found  the  Creeks  in  desperate  strug- 
gle with  the  Shawanose,  originally  in  Florida,  whom  they  utterly 
vanquished,  some  of  the  remnants  of  the  Shawanose  fleeing  to 
the  north  where  they  sought  and  obtained  the  protection  of  the 
Delawares. 

There  were  Upper  and  Lower  Creeks.  The  former  inhabited 
the  highlands  in  which  their  creeks  and  rivers  found  sources ; 
the  latter  living  on  the  lowlands  nearer  the  seacoast.  All  of 
them  lived  in  well-constructed  log  houses,  "chinked"  or  plas- 
tered and  provided  with  wooden  chimney's  lined  with  clay  to 
prevent  their  burning. 

Villages  were  permanent  and  arranged  in  a  rectangular  group- 
ing of  the  log  houses  around  a  central  space  reserved  for  public 
gatherings  and  ceremonies  and,  especially,  their  annual  "green- 
corn  dance, ' '  of  which  we  will  record  more  later. 

The  Creeks  lived  on  a  comparatively  high  moral  plane.  The 
grosser  forms  of  vice  are  not  found  among  them  until  they  have 
been  corrupted  by  intercourse  with  wicked  and  unscrupulous 
whites.  They  were  among  the  first  of  the  Indian  tribes  to  attain 
civilization,  taking  their  place  among  the  ' '  five  civilized  Indian 
tribes."  Their  ideas  of  a  Supreme  Being  were  vague  and  their 
language  destitute  of  any  words  properly  to  express  spiritual 
conceptions.  They  held  the  immortality  of  the  soul,  though 
on  a  low  and  material  basis.     Conjurers,  pow-wow  physicians 

*  See  Bibliography  No.  1. 


Southern  Indian  Tribes  3 

and  charms  were  prominent  in  their  religion.  Eagerness  to  learn 
was  a  distinguishing  feature  of  this  tribe  coupled  with  great 
ability  to  master  arts  and  crafts  taught  them. 

This  tribe  was  given  to  hospitality  and  only  in  later  years, 
through  wrong  dealings  of  the  white  people  with  them,  became 
suspicious  and  unapproachable.  Then  they  drew  the  lines  against 
the  white  man  even  more  strictly  than  the  Cherokees,  refusing 
permission  for  any  whites  to  live  among  them  save  when  white 
men  married  Creek  women,  or  in  case  the  full  consent  of  the 
National  Council  for  residence  among  them  had  been  secured. 
This  consent  it  was  almost  impossible  to  obtain. 

When  the  English  were  establishing  the  Carolina  colony,  the 
Creeks  sent  envoys  to  Charleston  with  offers  of  friendship  and 
alliance,  which  alliance  was  made  and  kept  inviolable  until  1773. 
Up  to  this  time,  the  Creeks  appear  to  have  been  generally  quiet 
except  for  tribal  wars  with  the  Cherokees  on  one  side  and  the 
Choctaws  on  the  other.  They  had  a  curious  custom  of  dividing 
their  towns  into  two  groups,  white  towns  and  red  towns — marked 
by  poles  of  the  respective  colors  set  up  in  the  public  square — 
the  white  denoting  peace,  the  red,  war  towns.  This  division  was 
of  great  importance  in  deciding  the  policy  of  the  Nation.  When- 
ever an  occasion  for  war  was  brought  before  the  Council,  it  was 
the  duty  of  the  white  towns  to  bring  forth  all  the  arguments  in 
favor  of  peace  to  be  maintained,  while  the  red  towns  would  pre- 
sent all  the  arguments  for  war.  Detailed  information  is  wanting 
as  to  the  actual  working  of  this  Creek  Hague  Tribunal ! 

When  the  English  occupation  began  and  calls  were  made  for 
additional  cessions  of  land,  the  usual  results  followed.  In  1773, 
the  Governor  of  Georgia  succeeded  in  obtaining  from  the  Chero- 
kees and  Creeks  a  large  tract  of  land  situated  on  the  headwaters 
of  the  Ogeechee  River.  Creeks  attacked  settlers  in  this  new  terri- 
tory and  killed  many.  Punitive  expeditions  were  sent  against 
them. 

During  the  Revolutionary  War,  the  Creeks  were  generally 
hostile  to  the  Americans.  Parties  of  them  would  join  their  form- 
er enemies,  the  Cherokees,  and  make  common  cause  against  a 
new  foe,  and  terrible  attacks  were  made  on  the  settlements  in 
Georgia,  Carolina  and  Tennessee.  When  Tarleton  with  his 
British  forces  prepared  to  invade  North  Carolina,  he  was  joined 


4  Moravian  Missions  Among 

by  a  party  of  Creeks  under  McGillivray.     Peace  between  the 
United  States  and  the  Creeks  by  treaty  came  in  1795. 

For  several  years  they  were  at  rest,  but,  roused  by  Tecumseh, 
the  discomfited  and  disappointed  Shawnee  Chief,  at  the  instiga- 
tion of  the  English,  the  Creeks  plunged  into  the  War  of  1812 
under  Weatherford,  a  young  Chief  of  outstanding  ability,  but 
of  very  bad  moral  character.  They  perpetrated  the  fearful 
massacre  at  Fort  Mims,  on  Lake  Tensas,  Alabama :  the  men  of 
the  garrison,  being  surprised  by  the  Creeks,  were  killed  in  the 
desperate  struggle  in  which  the  Indians  outnumbered  them  ten 
to  one,  and  the  women  and  children,  having  taken  refuge  in  a 
block  house,  were  burned.  In  a  sanguinary  campaign  for  the 
Creeks,  they  were  completely  crushed  by  General  Jackson,  1200 
warriors  having  been  slain  in  three  battles.  The  Creeks  were 
glad  to  sue  for  peace,  in  which  contract  they  were  obliged  to  give 
up  about  one-half  of  their  former  territory.  Submissively,  they 
retired  to  the  reservations  assigned  them,  and  were  ultimately 
removed  to  the  west  of  the  Mississippi. 


Southern  Indian  Tribes 


CHAPTER  II 

The  Mission  Among  the  Creeks 

This  story  introduces  the  beginning  of  the  Moravian  Church 
in  America.  Considered  by  itself,  this  attempted  mission  is 
merely  a  worthy  enterprise  that  had,  in  time,  to  be  abandoned ; 
in  reality,  this  movement,  under  the  Providence  of  God,  was  the 
Moravian  seed-plot  of  the  whole  North  American  field,  develop- 
ing into  two  Provinces  of  the  Moravian  Unity,  thus  providing 
the  base  for  widespread  missionary  activitj^  to  the  present  day. 

The  events  leading  up  to  the  beginning  of  this  mission  seem 
almost  accidental ;  but,  looking  more  deeply  into  the  following 
incidents  and  the  development  which  came,  one  sees  the  finger 
of  God  at  work  on  a  wonderful  plan  for  the  wider  extension  and 
usefulness  of  the  Brethren's  Church. 

Some  Schwenkfelders,  followers  of  Caspar  Schwenkfeld,  a  Sile- 
sian  nobleman,  contemporary  with  Luther,  but  whose  doctrines 
on  the  Lord 's  Supper  and  other  points  were  at  variance  with  the 
teachings  of  that  Reformer,  seeking  asylum  from  the  persecutions 
of  Lutherans  and  Jesuits  alike,  appealed  in  1725  to  Count  Zin- 
xendorf,  upon  whose  estate  around  Ober  Berthelsdorf,  Saxony, 
some  thirty  families  were  given  refuge. 

Preceding  the  coming  of  the  Schwenkfelders  to  his  estate,  a 
small  company  of  descendants  of  the  Ancient  Brethren 's  Church 
had,  in  1722,  been  hospitably  received  by  Count  Zinzendorf. 
Their  numbers  were  greatly  augmented  by  other  Moravians  who, 
hearing  of  the  place  of  safety,  left  the  lands  where  once  the 
Unitas  Fratrum  had  flourished,  but  where  they  could  no  longer 
worship  God  under  the  dictates  of  their  conscience.  The  village 
of  Herrnhut  in  Saxony,  on  the  good  Count 's  territory,  was  estab- 
lished for  these  exiles,  and  others  who  came  seeking  true  religious 
liberty.  Count  Zinzendorf  earnestly  devoted  more  and  more  of 
his  attention  to  these  refugees  and  was  providentially  led  to  be- 
come the  instrument  for  the  resuscitation  of  the  Brethren's 
Church  among  the  settlers  of  Herrnhut,  some  of  whom  had  come 
to  the  place  of  refuge  with  a  vision  of  a  renewed  church  in  their 
hearts  and  had  earnestlj^  prayed  God  to  accomplish  this  end. 


6  Moravian  Missions  Among 

On  August  13,  1727,  a  wonderful  outpouring  of  the  Holy  Spirit 
in  connection  with  the  celebration  of  the  Lord's  Supper  divinely 
marked  and  sealed  the  Renewed  Moravian  Church.  It  was  the 
birthday  of  the  Moravian  Church  of  modern  times. 

In  April,  1733,  an  edict  of  banishment  was  issued  against  all 
Schwenkfelder  living  in  the  Kingdom  of  Saxonj^,  and  four  men, 
representing  those  families  which  had  been  befriended  by  Count 
Zinzendorf,  besought  him  to  enter  into  negotiations  with  the 
Trustees  of  Georgia  for  a  place  of  permanent  refuge  for  them. 

Georgia  was  that  tract  of  land  in  North  America,  situated  in 
the  southern  portion  of  the  Carolina  grant,  between  the  Savannah 
and  Altamaha  Rivers,  put  at  the  disposal  of  General  James  Ogle- 
thorpe and  twenty  other  English  noblemen  and  gentlemen  as 
a  corporate  body  entitled,  "The  Trustees  for  establishing  the 
Colony  of  Georgia  in  America. ' '  The  purpose  of  the  corporation 
and  its  liberal  grant  of  land  was  to  provide  a  place  for  a  new 
beginning  of  life  for  imprisoned,  insolvent  debtors  in  England 
and  for  those  on  the  continent  enduring  persecution,  for  con- 
science' sake,  in  their  religion. 

Count  Zinzendorf,  accordingly,  sent  detailed  proposals  to  the 
Trustees  in  behalf  of  these  exiles,  which  proposals  to  the  Trustees 
already  contained  petitions  for  wider  privileges  than  the  needs 
of  the  Schwenkfelder  required,  indicating  that  the  plan  was  even 
now  forming  in  the  Count's  mind  for  a  Moravian  settlement  in 
Georgia.  The  colonists  were  to  build  a  town ;  they  were  to 
preach  the  Gospel  to  the  heathen;  they  were  not  to  bear  arms 
but  were  to  be  willing,  if  necessary,  to  pay  a  double  war  tax. 
Count  Zinzendorf 's  proposals  met  with  a  favorable  reply  and  the 
Schwenkfelder  left  Berthelsdorf  in  May,  1734,  for  England  by 
way  of  Holland,  intending  to  sail  for  Georgia.  In  Holland,  due 
to  persuasion  bj^  another  Protestant  body  of  Separatists,  they 
changed  their  minds  and  sailed  under  new  offers  for  Pennsyl- 
vania instead,  arriving  in  September,  1734. 

This  change  of  affairs  did  not  defeat,  but  rather  carried  for- 
ward the  plans  of  Count  Zinzendorf  and  the  Moravians,  anxious 
as  they  were  to  make  Christ  known  wherever  in  the  w^orld  there 
was  an  open  door.  Missionary  zeal  was  the  characteristic  trait 
of  this  Spirit-filled  people.  Seventeen  Hundred  and  Thirty-two 
marks  the  beginning  of  Moravian  missions :  the  Brethren  Leon- 


Southern  Indian  Tribes  7 

ard  Dober  and  David  Nitschmann  carrying  the  banner  of  the 
Cross  to  St.  Thomas,  West  Indies,  in  that  year.  Three  messen- 
gers of  Christ  from  among  the  Brethren  went  to  Greenland  in 
the  following  j^ear.  And  now  here,  in  Georgia,  was  a  door  open 
to  the  Creek  and  Cherokee  Indians.  Some  Brethren  at  once 
started  a  movement  to  send  several  of  their  number  thither.  In 
1734,  Divine  approbation  was  given,  through  the  lot,  to  go  to 
Georgia  as  missionaries  and,  also,  as  colonists,  to  insure  a  home, 
should  an  edict  of  banishment  ever  be  issued  against  the  Mora- 
vians. Accordingly,  Count  Zinzendorf  appealed  again  to  the 
Georgia  Trustees  and  received  the  promise  of  land.  August 
Gottlieb  Spangenberg  was  sent  to  London  in  the  fall  of  1734,  as 
Zinzendorf 's  agent,  to  arrange  for  a  grant  of  500  acres. 

The  whole  colonization  project  of  the  Moravians  was  not  with- 
out bitter  opposition.  From  the  University  of  Halle,  once  the 
center  of  Pietism,  and  its  adherents,  what  was  considered  a  rival 
movement  at  Herrnhut  and  the  possibility  of  a  new  church,  was 
viewed  with  utter  disfavor.  Spangenberg,  prior  to  1733,  a  warm 
friend  of  the  Moravians,  some  of  whom  he  had  learned  to  know 
while  a  student  at  Jena,  was  required  either  to  quit  his  chair  of 
professor  of  theology  at  Halle  or  to  sever  his  connection  wdth 
the  Moravians.  He  did  the  former  and  became  one  of  the  ablest 
leaders  of  the  Moravian  Church;  the  leader,  also,  of  the  first 
expedition  to  America. 

While  Spangenberg  was  carrying  on  negotiations  with  the 
Trustees  of  Georgia  and  awaiting  the  arrival  of  General  Ogle- 
thorpe from  America,  a  party  of  ten  Moravian  colonists  arrived 
in  London,  under  the  leadership  of  David  Nitschmann,  Syndic. 
(This  Nitschmann  and  John  Toeltschig,  another  member  of  the 
party  of  ten,  were  two  of  the  five  young  men  from  Zauchtenthal, 
Moravia,  who,  in  1724,  had  resolved,  God  willing,  on  the  resusci- 
tation of  the  Moravian  Church.)  Nitschmann  was  to  return  to 
Herrnhut,  once  this  company  had  set  sail  for  Georgia.  This 
group  of  Moravian  Brethren  were  introduced  to  Oglethorpe  and 
the  Georgia  Trustees,  and  after  careful  examination  of  tlie 
scheme  and  questioning  of  these  men  by  them,  on  January  10, 
1734,  the  grant  of  500  acres  of  land  was  made  to  Zinzendorf. 
Fifty  acres  each  were  given  to  Spangenberg  and  Nitschmann 
personally,  parts  of  which  tracts  \ay  in  the  town  of  Savannah. 


8  Moravian  Missions  Among 

General  Oglethorpe,  their  warm  friend,  arranged  for  a  loan  of 
sixty  pounds  for  the  company;  ten  pounds  for  supplies  bought 
in  London  and  fifty  pounds  for  passage-money.  In  addition,  he 
collected  as  a  gift  for  them,  twenty-six  pounds,  five  shillings,  to 
help  them  buy  the  necessarj-  supplies  on  their  arrival.  The 
Moravian  colonists  made  mam-  friends  while  in  London.  Their 
meetings — for  they  were  a  little  congregation —  attracted  many 
visitors.  Good  seed  was  thus  sown  for  the  future  Moravian 
Church  in  England. 

February  3,  1735,  this  company  of  ten  Moravian  men,  Span- 
genberg  their  leader,  embarked  on  the  ship,  "The  Two  Broth- 
ers." Besides  Spangenberg,  there  were  John  Toeltschig,  gard- 
ner;  Peter  Rose,  gamekeeper;  Gotthard  Demuth,  joiner;  Gott- 
fried Haberecht,  weaver  of  woolens;  Anton  Seitfert,  weaver  of 
linen;  George  Waschke,  carpenter;  Michael  Haberland,  carpen- 
ter; George  Haberland,  mason;  Friedrich  Riedel,  mason.  April 
8,  the}'  disembarked  at  Savannah,  the  capital  of  Georgia,  a  town 
with  a  population  of  about  600.  The  Brethren  had  letters  of 
introduction  to  one  of  the  Magistrates  there  and  were  well  re- 
ceived. 

The  town  lots  in  the  tracts  given  to  Nitschmann  and  Spangen- 
berg were  at  once  assigned  to  them.  Their  belongings  were 
moved  into  a  cabin  hastily  erected  and  the  first  night  in  the  new 
land  found  them  holding  a  service  of  praise  and  thanksgiving. 
Soon  the  five-acre  garden  plots  in  Spangenberg 's  and  Nitsch- 
man's  tracts  were  surveyed  and  planted  and  by  the  middle  of 
April  a  small  house  stood  finished  on  the  town  lot  of  Spangen- 
berg's  grant.  Later  on,  the  tract  of  500  acres  on  the  Ogeechee 
Eiver  was  surveyed,  as  agreed  on  in  London.  Owing  to  later 
adverse  developments,  this  tract  was  never  improved  and  occu- 
pied by  the  Moravian  Brethren. 

During  the  time  of  their  strenuous  labors  to  get  settled,  our 
colonists  had  several  friendly  visits  from  Indians.  They  were 
made  more  friendly  by  simple  presents  and  by  their  gestures 
indicated  that  they  wished  the  Brethren  to  visit  them. 

February  17,  1736,  the  second  company  of  Moravians  arrived ; 
twentj'-five  persons  under  the  leadership  of  Bishop  Nitschmann, 
another  one  of  the  five  Zauchtenthal  young  men  who  had  left 
their  ancestral  homes  with  the  burning  desire  for  the  renewal  of 


Southern  Indian  Tribes  9 

the  Moravian  Church.  He  was  Dober's  companion  in  the  West 
Indian  mission  of  1732.  The  face  of  the  good  Bishop*  was  to  the 
members  of  the  first  company  ' '  as  the  face  of  an  angel. ' '  Among 
those  in  the  second  company  with  Nitschmann  were  Martin  Mack, 
later  missionary  among  the  northern  Indian  tribes,  and  the  par- 
ents of  that  Moravian  Apostle  to  the  Indians,  David  Zeisberger. 

The  congregation  was  now  fully  organized  and  Anton  Seiffert 
was  ordained  by  Bishop  Nitschmann  as  chief  elder  or  minister. 
The  congregation  worked  in  common  and  had  their  living  in 
common  and  had  a  common  purpose :  to  preach  the  Gospel  to  the 
Indians. 

■  Spangenberg  left  Georgia  in  March,  1736,  having  been  com- 
missioned to  make  a  visit  to  the  Schwenkfelder  in  Pennsylvania. 
Bishop  Nitschmann  followed  him  to  Pennsylvania  a  little  later, 
and  both  Brethren  spent  several  weeks  getting  acquainted  with 
the  spiritual  and  material  conditions  there.  Nitschmann  sailed 
for  Germany,  June,  1736. 

Having  followed  these  companies  of  Moravian  Brethren  to 
their  Georgia  home  and  seen  them  settled  there,  living  in  their 
first  homes,  having  completed  the  organization  of  their  congre- 
gation, w^e  must  now  turn  to  the  main  object  for  their  coming, 
namely,  mission  work  among  the  Indians. 

The  second  band  of  Moravians  to  Georgia  had  among  their 
companions  on  board  the  ship  the  Wesleys,  John  and  Charles, 
and  Benjamin  Ingham,  a  clergyman  of  the  Church  of  England, 
but  a  member  of  the  "Methodist  Society"  as  this  movement  was 
then  called.  The  Wesleys  had  induced  Ingham  to  accompany 
them  to  Georgia  to  engage  in  mission  work  among  the  Indians. 
From  the  first,  Ingham  was  very  anxious  to  begin  work  among 
the  Cherokees  and  his  inclination  moved  the  Brethren  likewise  to 
think  of  that  tribe  as  the  object  of  their  first  efforts  among  the 
Indians.  After  careful  consideration,  it  developed  that  a  long 
journey  would  be  required  to  reach  the  Cherokees  as  they  were 
situated  in  the  mountains  at  a  considerable  distance  from  the 


*  Nitschmann  was  ordained  to  the  Episcopacy  on  March  13,  1735, 
by  Bishop  Daniel  Ernst  Jablonski,  one  of  the  last  surviving  Bishops 
of  the  Ancient  Moravian  Church,  and  at  this  time,  Court-preacher 
at  Berlin. 


10  Moravian  Missions  Among 

Moravian  settlement.  Such  an  undertaking  was  deemed  danger- 
ous. 

Attention  was  then  directed  to  the  Creek  Indians.  In  Janu- 
ary, 1737,  after  deliberation  and  prayer,  the  lot  did  not  yet  give 
the  approbation  of  the  Lord  for  a  mission  among  the  Upper 
Creeks.  In  June  of  the  same  year,  the  lot  was  again  appealed  to 
as  to  whether  work  among  the  Indians  should  now  be  begun. 
The  answer  received  was,  that  the  language  should  be  learned. 
Ingham,  their  friend,  already  had  some  knowledge  of  the  Creek 
language  and  more  could  be  learned  as  the  visits  to  the  settle- 
ment by  Creeks  were  frequent,  especially  by  the  friendly  Chief 
Tomo-tschat-schi  and  his  Yamacraw  clansmen  who  lived  around 
Savannah. 

In  July,  1737,  Peter  Rose*  and  his  wifet  went  to  live  among 
the  Lower  Creeks  with  the  intent  to  learn  the  language,  and  tell 
the  Indians  what  they  could  about  their  Saviour.  Then  came 
another  opening  among  the  Creeks,  described  so  particularly  in 
another  work  J  as  to  call  for  the  quoting  of  several  paragraphs 
here: 

"On  August  9,  Mr.  Ingham  went  to  the  Moravians  with  a  new 
plan.  General  Oglethorpe  had  agreed  to  build  a  schoolhouse  for  In- 
dian children,  near  Tomo-tschat-schi's  village,  with  the  idea  that  it 
would  give  opportunity  also  to  reach  the  older  men  and  women  with 
the  Gospel  message.  The  house  was  to  contain  three  rooms,  one  for 
Ingham,  one  for  the  Moravian  missionaries,  and  one  to  be  used  for 

*  Gamekeeper  by  occupation,  member  of  first  company  from 
Herrnhut  to  Georgia.  Missionary  among  the  Creeks  1737-1739. 
Settled  at  Germantown,  Pa.,   1739,  where  he  died  March  12,   1740. 

t  Sister  Rose  before  her  last  marriage  was  Catharina  Riedel,  wife 
of  Friedrich  Riedel,  mason,  of  the  first  company  to  Georgia.  She 
had  come  with  Bishop  Nitschmann's,  the  second  band  of  colonists,  to 
join  her  husband,  but  found,  instead,  his  grave  in  Savannah!  After 
her  marriage  with  Rose,  she  labored  with  him  among  the  Creeks 
until  17  3  9,  when  the  Moravians  had  to  quit  Georgia.  The  Roses  then 
left  for  Pennsylvania,  and  settled  in  Germantown,  where  Peter  died 
March  12,  1740.  Catharina  married  John  Michael  Huber  in  1742. 
He  died,  1747,  while  on  a  voyage  to  the  West  Indies.  For  the  third 
time  a  widow,  she  became  one  of  the  first  occupants  of  the  Widows' 
House  in  Bethlehem,  Pa.,  and  served  as  Deaconess  for  many  years, 
dying  in  1798. 

t  See  Bibliography  No.  10. 


Southern  Indian  Tribes  11 

the  school,  and  it  was  suggested  that  the  Moravians  undertake  the 
erection  of  the  building,  the  Trustees'  fund  to  pay  them  for  their 
labor.  The  proposition  was  gladly  accepted,  and  preparations  were 
at  once  made  to  send  the  necessary  workmen. 

"On  Monday,  the  13th,  Toltschig  and  five  others  went  to  the  spot 
which  had  been  selected  for  the  Indian  Schoolhouse,  usually  called 
Irene.  The  site  of  this  schoolhouse  has  been  considered  uncertain, 
but  a  short  manuscript  account  of  'the  Mission  among  the  Indians  in 
America,'  preserved  in  the  Herrnhut  Archives,  says  distinctly  that  it 
stood  'a  mile  above  the  town  (of  Savannah)  on  an  island  in  the 
Savannah  River  which  was  occupied  by  the  Creeks.' 

"When  the  carpenters  arrived  the  first  act  was  to  unite  in  prayer 
for  a  blessing  on  their  work,  and  then  they  began  to  fell  trees  and 
cut  down  bushes,  clearing  the  ground  for  the  hut  in  which  they  were 
to  live  while  building  the  schoolhouse.  The  hut  was  placed  on  the 
grave  of  an  Indian  Chief.  'The  Indians  are  accustomed  to  bury  their 
Chiefs  on  the  spot  where  they  died,  to  heap  a  mound  some  24  feet 
high  above  them,  to  mourn  them  for  a  while,  and  then  to  abandon 
the  spot,'  and  this  little  elevation  was  a  favorable  site  for  their  hut. 
Until  the  hut  was  finished  the  men  lodged  with  the  Indians,  Tomo- 
chichi  himself  taking  charge  of  their  belongings.  Toltschig  returned 
the  same  day  to  Savannah,  going  back  later  with  a  supply  of  pro- 
visions. The  Indians  made  them  heartily  welcome  to  their  neighbor- 
hood, and  the  Moravians,  even  in  the  midst  of  their  building  opera- 
tions, began  to  teach  them  the  English  alphabet,  at  the  same  time 
putting  forth  every  effort  to  learn  the  Indian  tongue,  in  which  Rose 
was  rapidly  becoming  proficient. 

"By  the  20th  of  September  the  schoolhouse  was  finished,  and 
Ingham  and  the  Moravians  held  a  conference  to  plan  the  future 
work,  and  decide  what  duties  each  should  assume,  as  he  proposed  to 
move  thither  at  once,  and,  with  the  approval  of  the  lot,  Rose  and  his 
wife  were  to  do  the  same.  Morning  and  evening  they  were  to  read 
the  English  Bible,  accompanied  by  silent  prayer;  morning,  mid-day 
and  evening  an  hour  was  to  be  given  to  the  study  of  the  Indian 
language;  and  Rose  and  his  wife  were  to  have  an  hour  for  private 
devotions.  Mrs.  Rose  was  to  teach  the  Indian  girls  to  read,  and  the 
boys,  who  had  already  begun  to  read,  were  to  be  taught  to  write.  In 
their  remaining  time  they  were  to  clear  and  plant  some  land,  that 
they  might  not  be  too  long  dependent  on  the  Congregation  at  Savan- 
nah, and  on  the  friendly  Indians,  who  were  giving  them  much. 

"The  next  day  Mr.  and  Mrs.  Toltschig  escorted  Rose  and  his  wife 
to  their  new  home,  and  at  Ingham's  request  united  with  them  in  a 
little  prayer  service.  Four  days  later  fourteen  of  the  Moravians 
went  to  the  schoolhouse,  which  was  solemnly  consecrated  by  Seifert, 
the  Chief  Elder.  That  evening,  in  Savannah,  Rose  and  his  wife  were 
formally  set  apart  for  their  missionary  work,  and  the  next  day  they 


12  Moravian  Missions  Among 

returned  to  'Irene,'  as  the  school  was  called,  to  enter  upon  their 
duties. 

"At  first  everything  was  encouraging.  The  children  learned  read- 
ily, not  only  to  read  but  some  to  write;  they  committed  to  memory 
many  passages  of  Scripture,  and  took  special  delight  in  the  hymns 
they  were  taught  to  sing. 

"The  older  Indians  looked  on  with  wonder  and  approval,  which 
stimulated  the  missionaries  to  new  zeal  in  mastering  the  language, 
and  in  taking  every  opportunity  to  make  the  'Great  Word'  known  to 
them.  Zinzendorf  wrote  a  letter  from  Herrnhut  to  Tomochichi,  com- 
mending his  interest  in  their  message,  and  urging  its  full  acceptance 
upon  him;  the  Indians  gave  some  five  acres  of  land  for  a  garden, 
which  Rose  cleared  and  planted." 

On  October  7,  1737,  Seiffert  and  Bohner  moved  to  Tomo-tschat- 
schi's  village  further  to  learn  the  language  and  begin  their  mis- 
sionary work,  these  Brethren  having  been  designated  by  the  lot 
for  this  service.  Peter  Rose  and  wife  w^ent  with  them.  The 
work  was  kept  up  until  January,  1739,  but  under  very  dis- 
couraging conditions  as  the  minds  of  the  Indians  were  restless 
and  they  were  indifferent  and  given  to  drunkenness,  all  these 
disorders  growing  out  of  rumors  of  war  between  Spain  and  Eng- 
land. 

Already  in  the  latter  part  of  1737  the  threatened  invasion  of 
Spaniards  from  Florida  called  everybody  to  arms  in  Georgia, 
and  when  the  Brethren  insisted  on  their  previous  agreement 
with  the  Trustees,  namely,  not  to  be  required  to  bear  arms, 
troublesome  times  began  for  them;  resulting,  finally,  in  the 
declaration  against  them  that  if  they  would  not  remain  in 
Georgia  as  citizens — i.e.,  do  military  duty  if  necessary — they 
might  not  remain  as  missionaries.  The  Georgia  Trustees  took  the 
position  that  to  allow  the  Brethren  when  they  were  not  citizens, 
to  send  missionaries  to  the  Indians,  would  be  construed  to  mean 
that  the  English  had  no  one  to  preach  the  Gospel.  Thus,  un- 
expectedly, the  open  door  was  shut.  England  declared  war  on 
Spain  in  1739.  Spain-  had  long  been  jealous  over  English 
possessions  in  America,  especially  her  southern  colonies,  and 
here  the  whole  burden  of  the  war  in  America  fell. 

Already  the  Moravian  colony  in  Georgia  had  been  decreased 
by  death  and  removals  due  to  disagreements  or  dissatisfaction 
and  the  remaining  members  were  glad  for  the  opportunity  to 
sail  for  Pennsylvania  with  George  Whitefield  who  had  offered 


Southern  Indian  Tribes  13 

them  free  passage  thither  on  his  sloop  "Savannah"  sailing  April 
13,  1740.  Possibilities  for  Moravian  settlement  and  missionary- 
labors  were  opening  up  in  Pennsylvania  through  the  evangelistic 
labors  of  Spangenberg. 

Thus  the  first  labors  of  the  Moravian  Brethren  among  the 
southern  Indians  came  to  an  end. 

The  Brethren  wished  to  preserve,  if  possible,  some  of  the  in- 
fluence the}'  had  gained  among  the  Indians,  and  an  effort  to  this 
end  w^as  made  by  John  Hagen  who  arrived  in  Savannah,  May, 
1740.  He  had  come  over  from  Germany  desiring  to  go  as  a  mis- 
sionary among  the  Cherokees,  not  knowing  the  Moravians  had 
abandoned  Georgia.  He  was  kindly  received  at  Whitefield's 
house,  where  he  worked  about  the  establishment.  He  was  much 
impressed  with  the  prospect  for  the  Lord's  work  in  and  around 
Savannah,  for  the  people  had  been  deeply  stirred  by  Whitefield  's 
preaching.  Hagen  wrote  to  Herrnhut  urging  that  two  married 
couples  be  sent  to  help  reap  the  harvest,  which  was  also  the  wish 
of  Whitefield.  Unfortunately,  these  cordial  relationships  be- 
tween Whitefield  and  Hagen  and  the  Moravians  in  Pennsylvania 
did  not  long  continue,  disputes  over  doctrinal  differences  having 
arisen. 

Hagen  went  first  to  visit  the  Creek  Indians  at  Irene,  with 
whom  the  Brethren  had  lived,  but  found  only  the  women  at 
home.  The  men  were  all  gone  with  General  Oglethorpe  to  fight 
against  the  Spaniards.  Tomo-tschat-schi  had  died  the  year  pre- 
vious. 

The  Cherokees  never  left  Hagen 's  heart  and  mind,  but  the 
opportunity  of  going  to  them  did  not  present  itself.  First  of  all, 
the  Cherokees  were  still  living  far  away  from  Savannah — the 
same  difficulty  which  had  hindered  the  first  Brethren  from  going 
to  them.  Also,  an  account  had  been  received  that  the  small-pox 
had  played  havoc  among  them  and  in  a  short  time  destroyed  a 
large  part  of  the  Nation.  The  survivors  were  much  dejected, 
believing  this  calamity  to  be  a  punishment  for  having  suffered 
themselves  to  be  seduced  by  the  whites  to  drink  brandy,  and  on 
that  account,  they  now  abhorred  all  white  people.  Under  these 
circumstances,  Hagen  reflected  that  even  if  he  could  go  to  them 
he  would  not  be  welcome  nor  could  he  accomplish  anything. 
However,  his  ministry  to  Indians  came  about  in  another  way. 


14  Moravian  Missions  Among 

Of  the  many  Indians  who  had  gone  to  war,  numbers  were  brought 
to  Savannah  in  a  wounded  and  dying  condition.  These  he  visit- 
ed, preached  the  Gospel  to  all  who  understood  English  and  en- 
deavored, even,  to  learn  their  own  language  for  that  purpose. 
Hagen*  remained  in  Savannah  until  February,  1742,  when  he 
went  to  Bethlehem,  Pa. 


*  Hagen  was  appointed  Warden  of  the  Nazareth  congregation 
when  it  was  organized.  He  went  with  Joseph  Powell  to  Shamokin 
(Sunbury),  Pa.,  June,  1747,  to  help  in  the  establishment  of  a  mis- 
sion there  at  the  request  of  Chief  Shikellimy,  after  Martin  Mack  had 
aroused  interest  by  preaching  at  this  place.  Hagen  died  at  Shamokin, 
June,  1747. 


Southern  Indian  Tribes  35 


CHAPTER  III 


The  Settlement  in  North  Carolina  Becomes  the  New  Base 
FOR  the  Missions  to  the  Southern  Indians 

The  determination  to  gather  precious  souls  for  the  Saviour 
among  the  southern  Indian  tribes  did  not  die  out  with  the  un- 
avoidable abandonment  of  the  first  Moravian  project  in  America. 
A  new  door  was  opening  for  the  carrying  out  of  the  Brethren's 
cherished  ideal  to  serve  the  Red  man  in  the  things  of  Christ.  In 
the  year  1749,  negotiations  by  the  leaders  of  the  Moravian  Church 
with  England,  which  gained  for  the  Brethren 's  Church  its  recog- 
nition by  the  British  Government  as  a  Protestant  Episcopal 
Church  and  guaranteed  for  its  members  liberty  of  worship  and 
service  throughout  Britian  and  her  possessions,  led,  also,  to  the 
making  of  several  influential  friends  for  the  church;  notably, 
Lord  Granville,  Speaker  of  the  House  of  Commons.  Upon 
reasonable  terms,  he  offered  for  sale  to  the  Brethren  a  large  tract 
of  land  which  he  held  in  North  Carolina. 

Meanwhile,  the  Moraivian  Church  in  the  new  world  had  come 
to  a  cross-roads.  Was  the  Church  to  grow  and  develop  in  its 
own  way  on  the  new  continent,  by  the  preaching  of  the  Gospel 
in  various  places  in  the  colonies  as  hitherto,  receiving  those  who 
were  awakened,  and  desired  admission  into  Moravian  fellowship  ? 
This  was  one  possibility.  The  other  alternative  was  the  system 
which  had  been  begun  on  the  continent  of  Europe,  namely,  Mora- 
vian retreats,  or  exclusive  settlements,  cut  off  from  the  world  and 
even  from  other  branches  of  the  Christian  Church ;  with  a  view 
to  the  development  of  spirituality  in  its  members  and  a  holy 
brotherhood  sealed  for  service  at  home  and  abroad  and  each 
settlement  closely  linked  up  to  and  governed  by  the  mother 
church  in  Herrnhut.  The  Brethren  chose  the  latter  plan,  be- 
lieving this  to  be  the  Lord 's  will  for  the  Moravian  Church.  Be- 
yond this  statement  of  the  policy  adopted  for  the  spread  of 
Moravianism  in  other  parts  of  the  world,  it  is  not  within  the 
province  of  this  narrative  to  go.  Reference  is  made  to  this  Mora- 
•vian  mode  of  settlement  in  America  because  of  the  two  funda- 
mental ideas  with  which  such  a  community  was  planted :  holiness 


16  Moravian  Missions  Among 

of  life  and  separation  for  mission  service,  both  of  which  are 
back  of  the  Indian  mission.  Certain  it  is,  in  passing  be  it 
remarked,  that  here  is  to  be  found  the  initial  and  perhaps  the 
main  reason  for  the  Moravian  Church  as  a  small  church  among 
the  other  branches  of  the  great  household  of  the  Christian  faith. 

In  line  with  this  policy,  the  purchase  of  one  hundred  thousand 
acres  of  land  from  Lord  Granville  by  Count  Zinzendorf  was  con- 
summated. The  land  was  selected  in  the  Piedmont  section  of 
North  Carolina  and  the  survey  was  finished  in  January,  1753. 
Thus,  in  the  wilderness  of  North  Carolina,  there  was  now  room 
for  a  settlement  of  the  Brethren  to  work  out  several  distinct 
aims :  mission  work  among  the  southern  Indians,  Creeks,  Chero- 
kees,  Chickasaws,  etc. ;  evangelistic  work  among  the  colonists  of 
North  Carolina;  a  large  territory  or  home  where  the  Brethren 
might  have  undisputed  authority  and  liberty  to  live  and  develop, 
to  the  highest  degree  possible,  a  Christian  community.  This 
tract  w^as  named  "Wachovia;"  the  tine  meadows  reminding  of 
the  valley  of  the  Wacli  in  Austria,  formerly  in  possession  of  the 
Zinzendorf  family. 

Necessary  preparations  having  been  made  for  the  first  begin- 
ning in  Wachovia,  a  company  of  twelve  single  Brethren  set  out 
from  Bethlehem,  Pa.,  October  8,  1753,  to  establish  a  settlement. 
They  arrived  November  17,  and  Bethabara  was  begun.  The 
settlement  at  Bethania  followed  in  1759,  and  Salem,  the  prin- 
cipal and  central  town,  was  built  in  1766.  In  the  year  1771, 
Salem  became  the  seat  of  a  distinct  Moravian  center  and  govern- 
ment of  the  Church  in  this  southern  section  of  the  country.  For 
the  story  of  the  development,  through  the  years,  of  the  Wachovia 
settlements  into  the  Southern  Province  of  the  Moravian  Church 
in  America,  the  reader  is  referred  to  another  work.* 

One  of  the  main  objects  of  a  Moravian  settlement  anywhere, 
i.e.,  missions  to  the  heathen,  w^as  never  forgotten  with  the  settle- 
ment of  Wachovia.  The  spiritual  needs  of  the  Creek  and  Chero- 
kee Indians  were  ever  carried  in  heart  and  mind.  Parties  from 
both  tribes  frequently  passed  through  the  Bethabara  settlement 
and  were  well  treated  by  the  Brethren.  In  consequence,  Betha- 
bara became  a  place  noted  among  the  Indians  as  the  "Dutch 
Fort,  where  there  are  good  people  and  much  bread." 

*  See  Bibliography  No.  21. 


Southern  Indian  Tribes  17 

The  Rev.  John  Ettweinf  who  came  to  Bethabara  on  a  visit  in 
1758,  took  an  especial  interest  in  the  Indians,  and  asked  a  party 
of  them  in  a  meeting  held  at  Bethabara,  whether  they  would  like 
it  if  some  of  the  Brethren  should  come  to  their  country  to  learn 
their  language ;  to  which  they  replied  that  they  would  be  proud 
of  it,  it  would  be  a  very  good  thing.  In  1757  and  1758  more 
than  tive  hundred  Indians  passed  through  the  settlement  at 
various  times. 

To  be  sure,  nearness  to  the  southern  Indian  tribes,  for  the 
Brethren's  purpose  one  of  the  main  advantages  in  the  situation 
of  Wachovia,  was  very  dangerous  during  the  years  1759  to  1761, 
as  the  Creeks  and  Cherokees  were  on  the  war  path,  embroiled  in 
the  French  and  Indian  War.  Bethabara  had  been  stockaded 
already  in  1756,  so  that  there  might  not  be  here  a  repetition  of 
the  dreadful  massacre  in  the  north  at  the  Gnadenhuetten  mission 
station  on  the  Mahoni,  in  1754.  Many  refugees  came  to  Betha- 
bara and  some  of  these  were  accommodated  in  the  Bethania 
settlement.  Every  precaution  was  taken  in  each  settlement,  and 
by  those  who,  almost  daily,  rode  from  one  place  to  the  other. 
Often,  in  the  morning,  the  traces  of  Indians  were  found  quite 
near  the  settlements  and  it  was  afterward  ascertained,  through 
some  whites  who  had  been  prisoners  among  the  Indians,  that  one 
hundred  and  fifty  of  their  warriors  had  encamped  for  nearly 
six  weeks  about  six  miles  from  Bethabara.  whilst  a  smaller  camp 
was  only  three  miles  distant.  They  had  planned,  on  a  number  of 
occasions,  to  attack  and  destroy  the  village.  When  approach- 
ing the  fortifications,  they  heard  the  ringing  of  the  bell  and  con- 
cluded that  they  had  been  discovered  and  withdrew.  The  bell, 
however,  had  been  rung  only  for  the  customary  evening  service. 
Again,  an  attack  had  been  planned,  in  the  night,  and,  when  the 
Indians  were  surrounding  the  fort,  they  heard  a  trumpet  blast, 

t  Consecrated  Bishop  in  1784.  First  President  of  Society  for 
Propagating  the  Gospel  Among  the  Heathen,  when  organized,  1787, 
at  Bethlehem,  Pa.  Ettwein  was  life-long  friend  of  the  Indians  and 
may  be  classed  as  one  of  the  missionaries  among  them,  although  his 
life  was  spent  mainly  in  the  administration  of  the  Brethren's  affairs, 
south,  1758-66  and,  after  that,  in  Bethlehem,  Pa.  In  1772,  Ettwein 
conducted  a  company  of  Delawares  from  Friedenshuetten,  northeast- 
ern part  of  Pa.,  to  Friedenstadt,  on  the  border  of  Ohio. 


18  Moravian  Missions  Among 

and.  thinking  their  plans  had  been  exposed,  they  hastily  re- 
treated. The  night  watchman,  on  this  occasion,  was  merely  an- 
nouncing the  hour  with  his  horn.  Thus  did  the  Lord  use  "the 
things  that  are  not  as  though  they  were"  in  keeping  this  settle- 
ment and  Bethania,  also,  from  all  harm.  A  sharp  watch  was 
kept  in  Bethabara  from  the  vantage-point  of  the  burying  ground, 
a  very  steep  hill  to  the  rear  of  the  church. 

With  the  year  1760,  the  danger  increased ;  Cherokees  in  strong 
numbers  having  invaded  many  parts  of  North  Carolina,  and  en- 
camped in  two  parties,  three  and  six  miles  from  Bethania,  so 
that  for  some  time  none  ventured  to  attend  the  daily  meetings 
unarmed.  In  a  short  space  of  time  no  less  than  fifteen  persons 
were  murdered  in  the  neighborhood. 

"In  1761,  the  war  with  the  Indians  was  brought  to  a  close.  The 
South  Carolina  Militia  having  entered,  near  Fort  Prince  George,  the 
country  of  the  Cherokees  east  of  the  mountains,  burnt  about  eight 
hundred  houses,  and  laid  waste  thirteen  hundred  acres  of  Indian 
corn.  The  Indians  were  forced  to  sue  for  peace,  while,  at  the  same 
time,  the  transmontane  Cherokees  were  subdued  by  the  Virginians. 
The  latter  were  assisted  by  North  Carolina  troops,  and  supplied  with 
large  quantities  of  flour  from  the  Bethabara  mill."* 

Brother  John  Ettwein,  who  had  been  called  to  Wachovia  and 
served  seven  years  up  to  1766, — -when  he  was  appointed  a  mem- 
ber of  the  General  Conference  at  Bethlehem, — continued  to  be 
deeply  interested  in  the  Creeks  and  Cherokees,  and  made  several 
evangelistic  journeys  into  South  Carolina,  preaching  in  the 
vicinity  of  the  Congaree,  Saluda  and  Broad  Rivers,  itinerating 
even  as  far  south  as  Georgia,  getting  into  frequent  touch  with 
the  Indians. 

*  See  Bibliography  No.  19. 


Southern  Indian  Tribes  19 


CHAPTER  IV 

The  Cherokees 


This  name  of  the  largest  and  most  important  of  the  Indian 
tribes  of  North  America,  or  in  the  form  employed  by  themselves, 
"Tsaraghee"  or  "  Chera-taghe "  has  no  meaning  in  their  own 
language  and  seems  to  be  of  foreign  origin,  though  the  tribal 
name  may  possibly  be  derived  from  the  Choctow  "ehiluk-ki" — 
cave  people— in  allusion  to  the  numerous  caves  in  their  mountain 
country.  The  proper  name  by  which  the  Cherokees  call  them- 
selves is  Ani-Yun'wiya,  signifying  "real  people,"  the  word  be- 
ing closely  related  to  "  Onwe-honwe, "  the  name  by  which  the 
Cognate  Iroquois  know  themselves.  "Ani-Yun'wiya"  properly 
denotes  "Indians,"  as  distinguished  from  people  of  other  races, 
but  in  usage  it  is  restricted  to  mean  members  of  the  Cherokee 
tribe. 

The  Cherokees  have  been  styled  "the  Mountaineers  of  Abor- 
iginal America, ' '  and  it  is  quite  reasonable  to  suppose  that  they 
were  the  original  inhabitants  of  the  southeastern  portion  of  the 
United  States,  in  the  upper  valley  of  the  Tennessee  River,  (com- 
monly known  in  early  days  of  American  history  as  the  Cherokee 
River),  and  among  the  mountains  of  Georgia,  western  North 
Carolina,  Tennessee,  with  large  sections  of  country  in  South 
Carolina  and  Alabama. 

Scientific  research  testifies  to  the  antiquity  of  the  Cherokees, 
and  by  some  they  are  believed  to  be  direct  descendants  of  the 
Mound  Builders.  It  is  a  curious  fact  that  mounds  are  numerous 
in  that  portion  of  the  country  once  inhabited  by  the  Cherokees. 
While  the  Cherokees  claimed  to  have  built  the  mounds  on  the 
upper  Ohio,  they  yet  expressly  disclaimed  the  authorship  of  the 
numerous  mounds  in  their  later  home  territory,  and,  although 
sometimes  utilizing  the  mounds  for  their  own  town  houses,  they 
were  as  ignorant  as  the  whites  of  their  origin  or  purpose,  having 
only  a  general  tradition  that  their  forefathers  had  found  them 
in  much  the  same  condition  on  first  coming  to  the     country.* 


See  Bibliography  No.  3. 


20  Moravian  Missions  Among 

The  Cherokees  could  not  tell,  when  first  found  by  the  white  man, 
whether  the}'  owned  their  land  by  right  of  discovery  or  by  con- 
quest :  so  long  had  been  their  occupancy.  The  Cherokees  have 
seven  clans,  viz.,  Ani-Wa-ya  (Wolf),  Ani-kawi  (Deer),  Ani-Tsi- 
skwa  (Bird),  Ani-Wadi  (Paint),  Ani-Saha-ni,  Ani-Ga-Tagewi, 
Ani-Gi-lahi.  The  last  three  cannot  be  translated  with  certainty. 
The  Wolf  clan  is  the  largest  and  most  important.  The  seven 
clans  are  frequently  mentioned  in  the  ritual  prayers  and  are 
even  in  the  printed  laws  of  the  tribes.  They  seem  to  have  had  a 
connection  with  the  seven  mother  towns  of  the  Cherokees,  de- 
scribed by  Cuming  in  1730,  as  having  each  a  Chief  whose  office 
was  hereditary  in  the  female  line. 

Not  all  the  Cherokees  lived  in  the  mountainous  sections  of 
their  ancient  territory.  They  are  distinguished  into  two  great 
divisions :  the  Ottare,  or  Upper  Cherokees,  and  the  Airate,  who 
inhabited  the  lower  grounds  and  were  known  as  the  Lower 
Cherokees.  They  were  lower  than  the  Ottare,  not  only  in  situa- 
tion, but  likewise  in  intelligence.  While  the  Upper  Cherokees 
had  a  well-defined  mji;hological  account  of  their  origin,  the 
Lower  Cherokees  believed  they  had  come  from  a  hole  in  the 
ground  !  Intermarriage  between  the  Upper  and  Lower  Cherokees 
was  strictly  prohibited. 

Great  interest  attaches  to  the  Spanish  expeditions  in  search  of 
gold  and  their  conquests  in  America  at  the  opening  of  the  16th 
century,  which  constitute  the  first  invasion  of  the  Indian 's  terri- 
tory by  the  white  man  and  which  brought  the  Spaniards  into 
touch  with  the  Cherokees.  Even  before  de  Soto  came  through 
the  Cherokee  country  in  1540,  a  band  of  Spaniards  made  an  ex- 
pedition into  what  is  now  Florida.  This  company,  under  the 
command  of  Pamphilo  de  Narvaez,  had  obtained  from  Charles  V 
the  contract  to  explore  Florida  and  reduce  that  country  to  Spain. 
In  April,  1528,  his  fleet  anchored  near  the  outlet  of  what  is  now 
Tampa  Ba}'.  The  natives  having  shown  samples  of  gold  and  in- 
dicated, by  gestures,  that  it  had  come  from  the  country  farther 
north,  Narvaez  directed  his  ships  to  meet  him  at  a  harbor  with 
which  the  pilot  pretended  acquaintance  and,  having  mustered 
300  men,  the  march  inland  was  begun.  For  the  first  time,  Florida 
was  traversed  by  white  men.  Scouring  the  country  round  for 
many  days,  in  quest  of  silver  and  gold,  the  party  were  stricken 


Southern  Indian  Tribes  21 

with  fever,  their  progress  delayed,  and  they  began  to  perish  with 
hunger.  Not  until  August,  1528,  did  the}-  find  the  sea  and  came 
upon  a  small  bay.  Here  they  finished  five  boats  and  embarked 
for  the  Rio  Grande.  For  four  days  the  half-famished  adven- 
turers kept  their  course  to  the  west  when  a  storm  overtook  them 
and  one  of  the  boats,  commanded  by  Cabeza  de  Vaca  was  thrown 
on  the  beach  near  Galveston.  Subsequently,  all  the  adventurers 
in  the  other  boats  perished  and  only  Cabeza  de  Vaca  with  three 
companions  survived,  as  prisoners  of  the  Indians.  For  eight 
years  Cabeza  lived  among  the  southern  Indians,  1528-36.  He  was 
a  devout  Catholic.  The  Indians  did  not  treat  him  like  a  common 
prisoner,  but  regarded  him  as  divine.  When  he  returned  to 
Spain,  he  wrote  an  account  of  what  he  had  taught  the  Indians, 
and  said,  among  other  things,  he  had  taught  them  the  stories  of 
the  Book  of  Genesis.  It  is  not  impossible,  taking  into  account 
tribal  migrations  and  the  official  story-tellers  of  the  Indians, 
handing  down  these  stories  from  one  generation  to  another,  that, 
when  a  century-  later  the  Cherokees  were  first  heard  of  through 
the  English  settlers,  and  several  centuries  later  when  mission- 
aries came  to  them,  the  traditions  and  legends  of  the  creation, 
etc.,  found  among  them,  so  strikingly  similar  to  those  of  the  Book 
of  Genesis,  were  a  survival  of  this  devout  Catholic's  teachings. 
Many  of  these  traditions  are  preserved  among  Cherokee  an- 
tiquities. 

The  Cherokees  believed  that  there  is  an  Almighty  Being  who 
created  all  things;  among  others,  he  built  the  first  man  of  red 
clay,  hence  the  red  man !  Yet  they  had  no  real  word  to  express 
the  Deity  and  their  lang-uage,  in  general,  is  barren  of  expressions 
for  any  ideas  outside  the  range  of  the  five  senses.  They  believed 
in  a  life  after  death ;  its  nature,  whether  blessed  or  unhappy,  de- 
termined by  a  good  or  evil  life  lived  on  earth.  The  Supreme 
Being  was  considered  as  good  and  merciful  and  could  be  pro- 
pitiated when  wrong  had  been  done.  Both  good  and  evil  spirits 
are  recognized  by  the  Cherokees  and  these  may,  and  do  operate 
in  human  beings.  Sacrifices  were  made  and  religious  festivals 
held  among  them,  in  charge  of  their  sorcerers,  who  had  the 
Cherokees  very  much  in  their  power.  Like  other  Indian  tribes, 
the  Cherokees  had  well-defined  traditions  of  the  Deluge. 
Whether  these  go  back  only  to  the  days  of  the  Spanish  invasion, 


22  Moravian  Missions  Among 

as  above  noted,  or  to  remote  antiquity,  forever  hidden  with  other 
mysteries  about  the  origin  of  these  children  of  the  forest,  is  a 
matter  of  conjecture. 

The  Cherokees  were  a  powerful  people,  but  had  many  enemies 
among  the  Indian  Nations  and  of  these,  the  Delawares  were  most 
to  be  dreaded.  The  following  is  related  of  the  contests  between 
these  Nations  :* 

"Years  ago,  the  whites  being  already  in  the  country  and  many  of 
the  Delawares  having  moved  far  up  the  Delaware  River,  a  party  of 
these  Indians,  with  the  cousin  of  a  chief  as  captain,  went  on  a  hunt. 
They  were  attacked  by  Cherokees,  at  that  time  dwelling  along  the 
Allegheny  and  its  branches,  and  some  of  them  were  killed,  the 
captain  among  the  rest.  The  survivors  fled  to  their  homes,  related 
to  the  Chief  what  had  happened  and  suggested  that  he  give  them 
more  men  in  order  that  they  might  avenge  themselves  on  their 
enemies.  The  Chief,  however,  put  them  off,  and  did  not  let  them  go, 
even  though  he  sorrowed  over  the  loss  they  had  suffered.  After  the 
lapse  of  a  year,  the  Chief  sent  out  several  hundred  men  to  avenge 
themselves  on  the  Cherokees  (the  Delawares  at  that  time  already 
having  European  arms).  When  they  arrived  at  the  enemies'  first 
towns  along  the  Allegheny,  they  found  no  one,  for  all  had  fled  at  the 
news  of  the  Delawares'  approach.  The  latter  pursued,  the  Cherokees 
constantly  retreating  until  they  were  overtaken  at  the  great  island 
('Neville's  Island?  This  is  clearly  the  Delaware  tradition.' — Ed.) 
at  the  fork  where  Pittsburg  is  now  situated.  Perceiving  that  the 
Delawares  were  strong  in  number,  they  had  no  heart  to  fight,  though 
they  stood  ready  with  bow  and  arrow  in  hand;  instead,  their  Chief 
called  to  the  Delawares  to  rest  their  arms  and  not  fight.  Afterwards 
they  had  an  interview  with  the  Delawares  and  surrendered  them- 
selves as  prisoners.  About  half  of  them,  however,  dissatisfied  with 
the  capitulation,  refused  to  surrender  and  escaped  during  the  night, 
going  down  the  river  to  the  mouth  of  another  river,  now  named  the 
Cherokee  River  (the  Tennessee),  where  they  landed  and  afterward 
settled  along  this  stream,  in  the  region  in  which  they  still  live.  After 
the  Delawares  had  finished  with  the  Cherokees,  the  Six  Nations 
arrived,  having  heard  of  the  expedition  of  the  Delawares.  When 
they  realized  that  the  Delawares  were  masters  of  the  situation,  they 
professed  satisfaction  and  said  that  they  had  come  to  assist  them, 
but  recognized  that  their  aid  was  not  now  needed.  Thereupon  the 
Delawares  gave  them  some  of  their  prisoners  as  a  present  for  their 
trouble  and  suffered  them  to  go  to  their  homes." 

As  already  stated,  when  found  by  the  white  man  the  Chero- 
kees had  numerous  and  populous  towns  in  the  mountains  of  Vir- 

*  See  Bibliography  No.  8. 


Southern  Indian  Tribes  23 

ginia,  western  North  Carolina,  Tennessee,  etc.  Itsati,  or  Echota, 
on  the  south  bank  of  the  Little  Tennessee,  a  few  miles  above  the 
mouth  of  Tellico  River,  in  Tennessee,  was  commonly  considered 
the  capital  of  the  Nation.  The  Holston  River  and  its  tributaries 
formed  the  water-courses  along  which  these  towns  were  built. 
Here  the}'  were  attacked  by  the  tribes  from  the  north  and  driven 
to  the  Little  Tennessee  where  thej-  established  themselves  per- 
manently. A  large  branch  of  the  tribe,  hailing  from  the  neighbor- 
hood of  South  Carolina,  settled  upon  the  main  Tennessee  but 
the  greater  body  occupied  northwestern  Carolina  and  northern 
Georgia.  While  the  Upper  Cherokees  were  thus  engaged  in  war- 
fare with  the  Delawares  and  other  tribes  of  the  north,  the  Lower 
Cherokees  on  the  Oconee  and  Savannah  Rivers  were  harassed  by 
the  Creeks.  The  last  war  of  the  Cherokees  with  the  Delawares 
lasted  until  1766  or  1767,  when  the  Cherokees  sought  the  friend- 
ship of  the  Delawares  who  had  done  them  much  harm.  Accord- 
ingly, peace  was  made  and  the  Cherokees  recognized  the  Dela- 
wares as  their  grandfathers.*  •  Through  the  intervention  of  the 
Delawares,  the  Cherokees  secured  peace  with  the  Six  Nations  and 
others. 

In  1700,  the  Cherokee  Nation  consisted  of  sixty-four  large 
towns.  Due  to  the  almost  continuous  warfare,  as  noted,  their 
numbers  greatly  decreased.  At  different  times,  too,  they  had 
to  fight  the  French  and  English.  The  terrible  scourge  of  small- 
pox likewise  took  a  large  toll  from  this  tribe,  so  that  in  1740,  they 
numbered  only  5,000  warriors. 

The  Cherokees  themselves  claim  remote  affinity  with  the 
Iroquois,  who  called  them  Oyata-ge-ronon,  "inhabitants  of  the 
cave  country."  Linguistically,  the  Cherokees  belong  to  the  Iro- 
quoian  stock,  though  grammatical  differences  indicate  that  the 
separation  must  have  occurred  at  a  very  early  period.  Some 
claim  relationship  with  the  Powhatans. 

In  physical  appearance,  the  Cherokees  were  a  splendid  race, 
tall  and  athletic.  Their  women,  especially,  differed  from  those 
of  other  tribes,  being  tall,  erect  and  of  a  willowy,  delicate  frame, 
with  features  of  perfect  symmetry  and  complextion  of  olive. 
The  warriors'  heads  were  shaved,  except  a  patch  on  the  back 
part  which  was  ornamented  with  plumes.    Their  ears  were  slit 

*  Note  letter  of  Chief  Charles  R.  Hicks  to  the  Delawares,  page  140. 


24  Moravian  Missions  Among 

and  adorned  with  large  pendants  and  rings.  The  Cherokees  en- 
joyed greater  longevity  than  any  of  the  Indian  Nations  owing, 
no  doubt,  to  the  pure  mountain  air  they  breathed  and  the  clear 
mountain  streams  from  which  they  drank.  Their  locations  were 
generally  high  and  healthful. 

They  lived  in  permanent  villages  of  substantially-built  log 
houses,  and  depended  for  a  living  chiefly  upon  agriculture,  rais- 
ing large  crops  of  corn,  beans  and  pumpkins. 

Warrior  was  the  highest  title  and  honor  they  could  confer 
apart  from  the  Chiefs,  and  was  obtained  by  merit.  Besides  this, 
they  had  some  head  men  in  each  town  who,  by  dint  of  eloquence 
or  superior  knowledge  and  ingenuity  had  obtained  some  influ- 
ence among  them,  though  the  power  of  these  head  men  never 
went  further  than  to  get  their  brethren  by  persuasion  and  repre- 
sentation, to  do  what  they  wanted  them  to  do.  Of  all  the  Indian 
tribes,  the  Cherokees  were  the  most  proud  and  disdainful. 
Especially  was  this  trait  exhibited  in  their  early  intercourse 
with  the  Europeans,  the  soldiers  and  the  lower  class  of  whom 
they  despised  most  cordially.  The  warriors  would  not  associate 
themselves  with  anyone  less  than  superior  officers  and  generals 
of  the  English  and  French  armies ! 

Unlike  other  Indian  Nations,  the  Cherokees  had  no  laws 
against  adultery,  and  both  sexes  being  unrestrained  in  this  par- 
ticular, marriage  was  frequently  of  short  duration. 

The  idea  that  all  Indian  women  were  almost  the  slaves  of  their 
husbands  is  erroneous  so  far  as  the  Cherokees  were  concerned. 
Possibly  the  difference  between  them  and  the  other  tribes  in  the 
matter  of  standing  of  the  women  was  due,  largely,  to  the  fact 
that  the  Cherokees  subsisted  not  by  the  chase,  but  by  the  tilling 
of  the  soil.  Their  women  practically  ruled  the  men  and  some  of 
them  did  so  with  a  rod  of  iron !  This  power  rested  chiefl}'  upon 
their  ancient  customs :  1.  Marriage  could  be  dissolved  when  one 
of  the  partners  so  wished.  2.  Man  and  wife  did  not  have  pro- 
perty in  common;  each  kept  what  was  his  own  and  tried  to  in- 
crease it.  3.  Children  belonged  to  the  mother  and  were  connect- 
ed with  her  clan ;  therefore,  if  husband  and  wife  disagreed,  his 
own  children  as  well  as  his  wife's  tribe  were  against  him  and 
he  could  do  nothing. 


Southern  Indian  Tribes  25 

The  Cherokees  observed  some  singular  rites  in  connection  with 
the  burial  of  the  dead.  When  a  patient  was  pronounced  past 
recovery,  his  hair  was  anointed  and  his  face  painted ;  and,  the 
grave  being  prepared  beforehand,  he  was  interred  as  soon  as  the 
breath  had  left  his  body. 

It  was  in  one  of  the  mother  settlements  of  the  English,  in  1730, 
that  the  first  political  convention  between  the  Cherokees  and  the 
English  was  held  and  a  treaty  concluded.  The  English  were 
especiallj'  eager  for  an  alliance,  it  having  become  known  that  the 
French  were  planning  to  unite  Canada  and  Louisiana,  which 
plan  Great  Britain  wished  to  counteract  and,  therefore,  was 
anxious  to  enlist  the  Indians.  Sir  Alexander  Cummings  was  the 
agent  of  King  George  II,  and  through  him  the  alliance  was 
brought  about.  He  had  traveled  extensively  among  the  southern 
Indians,  but  just  how  he  won  them  over  is  not  clear.  On  the 
day  when  they  swore  allegiance  to  Great  Britain,  there  was  a 
mighty  gathering  of  the  Cherokees  and  they  seated  Sir  Alexan- 
der on  a  stump;  well  covered  with  furs.  Then,  with  the  same 
number  of  eagles'  tails  as  there  are  stripes  today  on  the  Ameri- 
can flag,  they  began  to  stroke  Sir  Alexander  and  sang  around 
him  from  morning  to  night,  at  which  time  the  Cherokee  warriors 
bowed  on  their  knees  and  declared  themselves  to  be  dutiful  sub- 
jects of  His  Majesty,  King  George.  A  special  agreement  of  this 
treaty  provided  that  the  Cherokees  should  not  trade  with  any 
other  people  than  the  English.  On  the  occasion  of  this  meeting, 
also,  by  suggestion  of  the  English,  Moytoy  was  appointed  head 
Chief  and  designated  "Emperor"  of  the  entire  Cherokee  Nation. 
In  1755,  the  Nation  further  ceded  part  of  its  territory  to  the 
English  and  consented  to  the  erection  of  English  forts  within  its 
domain. 

This  comity  between  Cherokees  and  English  was  interrupted 
during  the  French  and  Indian  war,  when  in  1759,  under  the 
leadership  of  Aganstata,  the  Cherokees  began  war  with  the  Eng- 
lish of  Carolina.  But  after  the  decisive  victory  of  Colonel  Grant 
over  the  Cherokees  at  Echoee,  peace  was  again  restored  in  1761 
and,  in  the  following  year,  Henry  Timberlake,  a  lieutenant  in 
the  British  service,  in  order  to  cultivate  friendly  relations  with 
the  Cherokees,  visited  the  towns  on  the  Tellico  and  Tennesee 
Rivers  and  persuaded  three  powerful  Chieftains  to  accompany 


26  Moravian  Missions  Among 

him  to  England.  These  were  Ostenaco,  a  Chief  famous  through 
many  wars  and  a  man  of  uncommon  sagacit}-;  Collauna  (the 
Raven)  and  his  nephew,  Oconnestoto,  Chief  of  the  long-hair 
clan  and  great  war  Chief  of  the  Cherokees,  famous  for  having, 
in  all  his  expeditions,  taken  such  prudent  measures  as  never  to 
have  lost  a  man.  They  were  presented  to  King  Geroge  III,  be- 
ing introduced  at  Court  by  Col.  Beamer.  Before  the  King  they 
exhibited  a  dignity  and  bearing  in  keeping  with  their  rank  and 
influence  as  representatives  of  a  great  Nation. 

Timberlake's  acquaintance  with  the  Cherokees  was  extensive 
and  his  description  of  them  goes  back  to  the  years  when  they  had 
scarcely  any  contact  with  the  whites : 

"The  Cherokees  are  of  a  middle  stature,  of  an  olive  color,  though 
generally  painted;  and  their  skin  stained  with  gunpowder,  pricked 
into  it  in  very  pretty  figures.  The  hair  of  their  head  is  shaved, 
though  many  of  the  old  people  have  it  plucked  out  by  the  roots, 
except  a  patch  on  the  hinder  part  of  the  head,  about  twice  the  big- 
ness of  a  crown-piece,  which  is  ornamented  with  beads,  feathers, 
wampum,  stained  deer's  hair,  and  such  like  baubles.  The  ears  are 
slit  and  stretched  to  an  enormous  size,  putting  the  person  who  under- 
goes the  operation  to  incredible  pain,  being  unable  to  lie  on  either 
side  for  forty  days.  So  soon  as  the  patient  can  bear  it,  they  are 
wound  with  wire  to  expand  them,  and  are  adorned  with  silver 
pendants  and  rings,  which  they  likewise  wear  at  the  nose. 

"They  that  can  afford  it  wear  a  collar  of  wampum,  which  are  beads 
cut  out  of  clam  shells,  a  silver  breast-plate,  and  bracelets  on  their 
arms  and  wrists  of  same  metal,  cloth  over  their  loins,  a  shirt  of  the 
English  make,  a  sort  of  cloth-boots,  and  mockasons,  which  are  shoes 
of  a  make  peculiar  to  the  Americans.  A  matchcoat  thrown  over  all 
compleats  their  dress  at  home;  but  when  they  go  to  war  they  leave 
their  trinkets  behind  and  the  mere  necessities  serve  them. 

"The  old  people  still  remember  and  praise  the  ancient  days,  be- 
fore they  were  acquainted  with  the  whites,  when  they  had  but  little 
dress,  except  a  bit  of  skin  about  their  middles,  mockasons,  a  mantle 
of  buffalo  skin  for  the  winter,  and  a  light  one  of  feathers  for  the 
summer.  The  women  are  remarkably  well-featured,  and  both  men 
and  women  are  straight  and  well-built,  with  small  hands  and  feet. 

"They  are  of  a  very  gentle  and  amicable  disposition  to  those  they 
think  their  friends,  but  as  implacable  in  their  enmity,  their  revenge 
being  only  compleated  in  the  entire  destruction  of  their  enemies. 

"They  are  very  hardy,  bearing  heat,  cold,  hunger  and  thirst,  in  a 
surprising  manner;  and  yet  no  people  are  given  to  more  excess  in 
eating  and  drinking,  when  it  is  conveniently  in  their  power;  the 
follies,  nay  mischief,  they  commit  when  inebriated,  are  entirely  laid 


Southern  Indian  Tribes  27 

to  the  liquor  and  no  one  will  revenge  an  injury,  murder  excepted, 
received  from  one  who  is  no  more  himself. 

"They  are  particularly  careful  of  the  superannuated,  but  are  not 
so  till  of  great  age.  Ostenaco's  mother  is  an  instance.  Ostenaco  is 
about  60  years  of  age,  and  the  youngest  of  four;  yet  his  mother  still 
continues  her  laborious  tasks,  and  has  yet  strength  enough  to  carry 
two  hundred  weight  of  wood  on  her  back  near  a  couple  of  miles. 

"They  seldom  have  their  eyes  on  the  person  they  speak  of,  or  ad- 
dress themselves  to,  and  are  always  suspicious  when  people's  eyes 
are  fixed  upon  them.  They  speak  so  low,  except  in  council,  that  they 
are  often  obliged  to  repeat  what  they  were  saying,  yet  should  a  per- 
son talk  to  any  of  them  above  their  common  pitch,  they  will  im- 
mediately ask  him  if  he  thought  they  were  deaf? 

"They  generally  concur  in  the  belief  of  one  superior  Being,  who 
made  them,  and  governs  all  things,  and  are  therefore  never  discon- 
tent at  any  misfortune,  because  they  say,  the  Man  above  would  have 
it  so.  They  believe  in  a  reward  and  punishment,  as  may  be  evinced 
by  their  answer  to  Mr.  Martin,  who,  having  preached  the  Scripture 
till  both  his  audience  and  he  were  heartily  tired,  was  told  at  last, 
that  they  knew  very  well,  that,  if  they  were  good,  they  would  go  up; 
if  bad,  down;  that  he  could  tell  no  more;  that  he  had  long  plagued 
them  with  what  they  no  ways  understood,  and  that  they  desired  him 
to  depart  the  country." 

Here  follows : 

"A  translation  of  the  War  Song:    Caw  Waw  noo  dee,  etc.: 
'Where'er  the  earth's  enlightened  by  the  sun, 
Moon  shines  by  night,  grass  grows,  or  waters  run, 
Be't  known  that  we  are  going,  like  men,  afar. 
In  hostile  fields  to  wage  destructive  war; 
Like  men  we  go  to  meet  our  country's  foes. 
Who,  woman-like,  shall  fly  our  dreaded  blows; 
Yes,  as  a  woman,  who  beholds  a  snake, 
In  gaudy  horror,  glisten  through  the  brake. 
Starts  trembling  back,  and  stares  in  wild  surprise. 
Or  pale  through  fear,  unconscious,  panting,  flies. 
Just  so  these  foes,  more  tim'rous  than  the  hind. 
Shall  leave  their  arms  and  only  cloaths  behind. 
Pinched  by  each  blast,  by  every  thicket  torn, 
Run  back  to  their  own  nation,  now  its  scorn; 
Or  in  the  winter,  when  the  barren  wood, 
Denies  their  gnawing  entrails  nature's  food. 
Let  them  sit  down,  from  friend  and  country  far, 
And  wish,  with  tears,  they  ne'er  had  come  to  war.'  " 

.  There  are  some  honorary  titles  among  them,  conferred  in  re- 
ward of  great  actions ;  the  first  of  which  is  ' '  Ontarity ' ',  or  Man- 


28  Moravian  Missions  Among 

Killer;  and  the  second  "Colona",  or  The  Raven.  Old  warriors 
likewise,  or  war-women,  who  can  no  longer  go  to  war,  but  have 
distinguished  themselves  in  their  younger  days,  have  the  title  of 
Beloved.  This  is  the  only  title  females  can  enjoy,  but  it  abun- 
dantly recompenses  them,  by  the  power  they  acquire  by  it,  which 
is  so  great,  that  they  can,  by  the  wave  of  a  swan's  wing,  deliver  a 
wretch  condemned  by  the  Council,  and  already  tied  to  the  stake. 

At  the  time  when  Moravian  missionaries  came  to  the  Cherokees 
during  the  latter  part  of  the  18th  century,  this  tribe  had  ad- 
vanced in  a  remarkable  degree  to  civilization.  In  great  part  this 
was  due  to  the  intermarriage  among  them  of  white  men,  chiefly 
traders  of  the  ante-Revolutionary  period,  with  a  few  Ameri- 
cans from  the  back  settlements.  The  families  that  have  made 
Cherokee  history  were  nearly  all  of  this  mixed  descent. 
The  Doughertys,  Galpins  and  Adairs  were  from  Ireland;  the 
Rosses,  Yanns  and  Mclntoshes  were  of  Scottish  origin ;  the  Waf- 
fords  and  others  were  Americans  from  Carolina  or  Georgia. 
Most  of  this  white  blood  was  of  good  stock.  Those  of  mixed 
blood  who  could  afford  it  usually  sent  their  children  away  to  be 
educated,  while  some  built  school-houses  upon  their  own  grounds 
and  brought  in  private  teachers.  Influential  mixed  bloods,  in 
the  course  of  j'ears,  came  to  places  of  influence  in  almost  every 
town  except  in  the  middle  towns,  which,  shut  in  from  the  out- 
side world  by  high  mountains,  remained  a  stronghold  of  Chero- 
kee conservatism. 

During  the  Revolutionary  War,  the  Cherokees  remained  faith- 
ful and  were  powerful  allies  of  the  British  until  the  year  follow- 
ing the  Declaration  of  Independence,  when  they  ceased  hostil- 
ities and  sued  for  peace,  having  been  completely  defeated,  suc- 
cessively by  troops  from  South  Carolina,  North  Carolina  and 
Virginia.  They  entered  into  a  formal  treaty  with  the  United 
States  Government  in  1781. 

To  this  interesting  Nation  at  about  this  time  in  their  history, 
the  Moravian  Brethren  felt  constrained  to  come  as  messengers  of 
Christ.  The  story  of  the  Moravian  mission  and  of  the  missions 
of  other  Christian  denominations  which  followed  many  years 
after  the  Brethren  as  pioneers  had  begun  work  among  the  Chero- 


Southern  Indian  Tribes  29 

kees,  is  inseparably  connected  with  and  principally  responsible 
for  the  rapid  and  remarkable  rise  of  this  Indian  Nation  in  en- 
lig-htenment,  civilization  and  prosperity.  The  espousal  of  Chris- 
tianit.y  by  the  Cherokees  brought  them  out  as  the  most  highly 
developed  of  all  the  Indian  Nations. 


30  Moravian  Missions  Among 


CHAPTER  V 

The  First  Fruits  of  the  Cherokee  Nation  for  Christ,  as 
Those  "Born  Out  of  Due  Season'^ 

A  Cherokee  Indian  and  his  wife  were  baptized  by  Moravian 
missionaries  twenty-eight  years  before  ever  the  mission  to  that 
Nation  was  undertaken.  It  is  not  known  whether  the  Brethren 
who  labored  for  years  among  the  Cherokees  without  seeing  re- 
sults knew  of  or  remembered  the  first  fruits  gathered  out  of  this 
tribe  before  their  first  fruits  ripened  for  the  harvest.  The  fact 
of  the  baptism  of  a  Cherokee  Indian  and  his  wife  by  Moravian 
missionaries  on  July  4,  1773,  is  mentioned  in  an  early  history  of 
Moravian  missions  among  the  Indians* 

All  this  is  explained  in  a  letter  of  David  Zeisbergert  to  Bishop 
Nathanael  Seidel,$  dated  Schoenbrunn,§  August  26,  1773.  Ac- 
cording to  this  letter,  the  Cherokee  Indian  and  his  wife,  by  their 
baptismal  names,  were  Noah  and  Wilhelmina.||  Taken  prisoner 
in  the  Delaware-Cherokee  war,  Noah  had  been  brought  into  the 
Schoenbrunn  neighborhood.  Noah  had  received  permission  to 
return  to  his  own  Nation  after  peace  had  been  concluded,  but 
did  not  wish  to  do  so  at  the  time  and  had,  consequently,  remained 
in  this  vicinity  and  had  married.  Now  he  believed  his  remaining 
among  the  Delawares  had  been  overruled  by  the  Lord,  so  that 
he  and  his  wife  could  hear  the  Gospel,  through  the  Moravian 
missionaries,  and  be  saved.  The  missionaries  at  Schoenbrunn 
baptized  him  and  his  wife  on  the  date  named. 

Noah  was  familiar  with  the  section  of  country  in  North  Caro- 
lina wherein  lay  Wachovia,  the  tract  of  the  Brethren.     He  said 

*  See  Biblography  No.  9. 

t  Moravian  missionary  to  Indians  in  New  York,  Pennsylvania, 
Ohio,   Michigan  and   Canada  for  over   60  years,   1746-1808. 

t  Member  of  the  Governing  Board  or  Provincial  Helpers'  Confer- 
ence, American  Province,  North,  Bethlehem,  Pa.,  at  this  time. 

§  Settlement  of  Moravian  Christian  Delawares,  Tuscarawas  Val- 
ley, Ohio. 

11  Wilhelmina  was  a  Delaware. 


Southern  Indian  Tribes  31 

it  was  in  the  neighborhood  of  the  Pilot  Mountain.  Though  a 
long  time  among  the  Delawares,  he  spoke  Cherokee  more  fluent- 
ly than  that  language.  He  said  his  tribe  could  be  reached  by 
going  down  the  Ohio  and  up  the  Kanawha  Rivers.  Zeisberger 
wrote  that  he  seemed  anxious  to  make  a  visit  to  his  Nation, 
accompanied  by  one  of  the  missionaries.  He  thought  the  Chero- 
kees  would  accept  the  Gospel  if  they  had  the  opportunity  to 
hear  it. 

Doubtless  the  confusion  of  the  Revolutionary  War  made  this 
intended,  promising  visit  come  to  naught. 


32  Moravian  Missions  Among 


(CHAPTER  VI 

The  Brethren  Take  Steps  to  Begin  a  Mission  Among  the 
Cherokees 

The  efforts  of  the  Moravians  to  keep  in  touch  with  the  south- 
ern Indians  have  already  been  noted.  After  Hagen  had  visited 
them  in  1740,  they  were  not  heard  from  further  until  after  the 
settlement  of  Wachovia  began  from  Bethlehem,  Pa.,  in  1753. 

In  a  Helpers'  Conference  held  in  Bethlehem,  September,  1755, 
when  another  band  of  colonis^ts  were  making  ready  to  leave  for 
Wachovia,  this  settlement  was  again  talked  over  and  regulations 
to  be  established  there  were  set  down.  Among  other  items,  the 
minutes  record  that  Christian  Heinrich,  probably  in  charge  of 
the  party,  is  asked  to  visit  among  the  Cherokees,  Catawbas,  etc., 
when  his  duties  permit  him  to  leave  the  settlement.  Further, 
the  Moravian  colonists  are  asked  not  to  be  afraid  of  the  Indians 
but  to  treat  them  kindly  and  show  them  favors. 

Next,  we  find  Brother  John  Ettwein  in  1759  holding  a  con- 
ference with  several  Cherokee  Chiefs  in  Bethabara,  when  these 
Indians  declare  their  approbation,  in  the  most  friendly  manner, 
of  a  mission  of  the  Brethren  among  them.  Before  Ettwein  left, 
in  1766,  for  Bethlehem,  Pa.,  to  assume  his  executive  duties  there, 
he  wrote  for  further  information  about  the  Cherokees  and  the 
likelihood  of  an  opening  for  mission  work  among  them  to  John 
Daniel  Hammerer,*  stationed  at  Fort  Prince  George,  Cherokee 

*  John  Daniel  Hammerer,  native  of  Strassburg,  Alsace,  a  Lutheran 
who,  under  stress  of  civil  and  religious  oppression,  left  his  country 
and  came  to  England.  After  living  there  for  ten  years,  he  became 
interested  in  the  civilization  of  the  American  Indian.  His  scheme 
attracted  the  favorable  attention  of  the  Earl  of  Hillsborough,  Com- 
missioner for  Trades  and  Plantations,  and  of  Charles  Witworth, 
M.P.,  of  the  Society  for  Promoting  Arts  and  Manufactures,  and  a 
subscription  was  raised   for  the  undertaking. 

In  17  65,  Hammerer  read  in  the  papers  of  some  Cherokee  deputies 
who  had  come  to  England  and  in  an  audience  with  the  Board  of 
Trade  had  expressed  the  desire  of  their  Nation  to  have  some  persons 
sent  among  them  capable  of  instructing  their  youth  in  reading, 
writing  and  useful  arts.      He  accompanied  these  deputies   on   their 


Southern  Indian  Tribes  33 

country.  The  following  reply  was  received  by  Frederic  "William 
de  Marshall,  Superintendent  of  the  Brethren's  affairs  in  Wach- 
ovia, under  date  of  September  26,  1766. 

"Dear  Sir,  Mr.  Ettwein  in  his  letter  of  thie  7th  ol;  August  tells  me 
to  write  to  you,  as  he  is  going  to  Pennsylvania.  Mr.  Ettwein  ex- 
presses a  desire  to  know  'something  certain  of  the  ways  and  manners, 
towns  and  dispositions  of  your  neighbors,  the  Cherokees;  how  they 
would  treat  strangers  that  live  among  them  still  and  quiet,  only  to 
learn  their  language  and  preach  unto  them  without  words.'  Mr. 
Ettwein  adds  that  he  believes  the  Overhills  are  more  engaged  in 
wars,  but  perchance,  the  Lower  Towns  are  more  spoiled  by  their 
more  frequent  connection  with  the  white  people.  To  which  several 
particulars  I  shall  endeavor  to  give  that  gentleman  all  the  satis- 
faction I  am  able,  from  my  own  knowledge  and  observation. 

"First  as  to  their  towns.  The  whole  Nation  of  the  Cherokees  is 
divided  into  four  settlements;  namely,  the  Upper  or  Overhill;  the 
Middle,  the  Lower  settlements,  and  the  Valley,  which  lie  in  a  kind 
of  a  cross.*  These  settlements  are  separated  from  one  another  by 
such  craggy  mountains  and  bad  roads  that  it  will  ever  be  imprac- 
ticable to  make  any  communication  by  wagon-roads  from  one  to  an- 
other. On  the  other  hand,  communication  between  the  Overhills 
and  Virginia  is  easy  and  a  wagon  road  might  be  made  without  great 
expense.  There  is  one,  also,  between  Charlestown  and  this  place. 
The  Valley,  I  believe,  is  surrounded  by  hills  on  all  sides  and  the 
Middle  settlements,  if  they  have  any  opening,  it  must  be  towards 
your  Province.     Their  towns  consist  of  from  20  to  60  houses. 

"Their  number  cannot  be  ascertained.  They  were  thought,  a  few 
years  ago,  to  have  among  them  about  2,000  men  capable  of  bearing 
arms  and  to  amount  in  all  to  upwards  of  16,000  souls;  but  the  losses 

return  to  America,  arriving  in  Virginia  on  June  24,  1765.  The 
Governor  of  Virginia  encouraged  Hammerer's  plan,  bestowing  upon 
him  a  bounty  of  £40,  and  recommending  him  to  Cherokee  Chief  Alta- 
kulla-Kulla  or  "Little  Carpenter,"  who  wished  instruction  for  his 
people  and  who  promised  to  take  Hammerer  under  his  protection. 
In  his  company  Hammerer  went  into  the  Cherokee  Nation.  Already 
in  August,  1765,  he  wrote  to  the  Moravians  at  Bethabara  asking 
their  interest  in  his  undertaking  and  offering  any  assistance  he  could 
render  to  Moravian  missionaries  who  might  be  sent  to  the  Chero- 
kees.    Later  notices  as  to  Hammerer's  success  are  wanting. 

Upper  Settlements  13  towns. 
Lower  Settlements  9  towns. 
Middle  Settlements  5  towns. 
Valley  Settlements  5  or  6  towns. 


34  Moravian  Missions  Among 

they  have  sustained  must  have  diminished  that  number;  and  as 
their  propensity  for  strong  drink,  in  gratifying  which  they  are  but 
too  much  encouraged  or  indulged  by  the  white  people,  and  some 
other  bad  customs  they  are  given  to  are  too  apt  to  prevent  their 
recovering  from  these  losses,  they  seem  to  me  to  be  a  fast-decreas- 
ing people  unless  they  mend. 

"They  love  strangers  among  them  and  are  hospitable,  but  poor. 
However,  a  man  who  does  not  know  their  language  is  subject  to 
many  inconveniences.  What  I,  therefore,  would  suggest  to  any 
person  or  persons  from  among  you  who  should  have  it  at  heart  to 
make  a  trial  whether  they  could  promote  the  knowledge  of  Christ 
and  His  Kingdom  among  these  people,  is,  to  come  and  live  some 
time  with  me,  where  they  shall  be  as  welcome  as  I  am  able  to  make 
them,  and  apply  to  the  learning  of  the  Cherokee,  in  which  I  myself 
am  yet  but  a  small  proficient.  However,  they  might  avail  themselves 
of  the  small  progress  I  have  made,  and  they  might,  by  the  assistance 
of  those  youths  who  are  to  live  with  me  soon,  obtain  a  sufficient 
knowledge  of  it  to  venture  to  live  afterwards  in  the  midst  of  the 
people. 

"I  cannot  think  but  that  the  Overhills  are  as  much,  if  not  more, 
corrupted  than  these  Lower  inhabitants.  They  have  had  a  much 
larger  garrison  for  several  years  among  them  and  many  of  the 
traders  and  most  of  their  packhorsemen  are  the  worst  sort  of  people 
for  morals  that  breathe  the  vital  air.  They  have  too  frequent  op- 
portunity to  corrupt  the  manners  of  the  Indians  without  being 
checked  so  much  as  those  in  these  Lower  towns.  Add  to  this  the 
natural  ferociousness  of  the  Overhills  which  has  never  been  tamed 
as  that  of  these  Lower  towns  has  by  the  last  war,  and  the  evil  dis- 
position of  many  of  them  toward  the  white  people.  It  will  make 
this  part, — Lower — appear  much  more  eligible  for  the  purpose  of 
instruction  and  reformation  than  the  other. 

"With  sentiments  of  esteem,  I  am  your  most  obedient,  humble 
servant,  "John  Daniel  Hammerer." 

Continued  troubles  between  the  French  and  English  kept  the 
Indians  stirred  up  and  at  war  among  themselves,  and  the  good 
intentions  of  the  Brethren  toward  them  had  to  be  postponed  to 
better  times.  In  the  meantime,  Salem  was  built  as  the  central 
town  of  Wachovia  and  became  a  flourishing  settlement. 

In  1775,  a  Cherokee  Chief  passing  through  Salem,  assured  the 
Brethren  that  missionaries  would  be  welcome  among  them,  pro- 
vided they  would  instruct  their  children. 

Then  the  Revolutionary  War  broke  out  and  it  was  to  be 
ascribed  to  God's  merciful  Providence  alone  that  the  settle- 


Southern  Indian  Tribes  35 

ments  of  the  Brethren  were  not  destroj'ed,  nor  could  the  mission 
be  thought  of  during  that  disastrous  period. 

Peace  having  been  concluded  and  the  Government  entering 
into  negotiations  with  the  Indians  in  1783,  the  Brethren  remem- 
bered the  visit  of  the  Cherokee  Chief  in  1775,  and  resolved  upon 
an  official  inspection  of  the  Cherokee  villages  along  the  Tennes- 
see Kiver.  Brother  Martin  Schneider*  volunteered  for  this 
journej^,  which  was  carried  out  from  the  middle  of  December, 
1783,  to  January  24,  1784,  From  his  account  of  the  visit,  en- 
titled, "■Journey  of  Martin  Schneider  from  Salem  to  Long  Island 
on  the  Uolston  Biver  and  from  there  to  Tow7is  of  the  Upper 
CheroJcees  on  the  Tennessee  Biver,"  we  glean  the  following  in- 
teresting and  important  particulars : 

"I  received  instructions  December  6,  1783,  to  travel  with  Col. 
Martin  Armstrong  who  would  shortly  leave  for  the  Holston  River 
to  make  a  treaty  with  the  Indians,  to  ascertain  more  about  those 
regions  and  the  needs  of  the  Cherokees,  so  that  the  Brethren  could 
plan  something  definite  about  establishing  a  mission  among  them. 

"On  December  14th,  I  was  commended  to  the  Lord  and  blessed  by 
the  congregation  for  the  trip,  and  on  the  15  th,  left  by  way  of 
Bethauia  and  reached  Col.  Armstrong  that  night." 

Armstrong  decided  he  could  not  go  on  the  journey  because 
all  his  family  were  down  with  the  measles.  He  advised  Schneid- 
er to  return  home,  but  Schneider,  true  Moravian  that  he  was, 
told  him  he  had  a  commission  from  the  Lord  to  go  and  go  he 
would!  So  Colonel  Armstrong  gave  him  a  pass  and  a  recom- 
mendation to  Col.  James  Martin.  Schneider  found  several  com- 
panions going  in  the  same  direction.  They  found  great  difficulty 
in  crossing  the  Blue  Ridge  Mountains  on  account  of  depth  of 
snow.  (They  were  on  horseback.)  On  the  third  day  out  from 
Col.  Armstrong's,  they  crossed  the  New  River,  80  miles  from 
Salem,  and  reached  Col.  Martin's  house  on  December  26,  and 
found  that  ' '  no  signs  of  holding  a  meeting  for  a  treaty  existed. ' ' 

*  Martin  Schneider  was  born  December  18,  1756,  at  Friedensthal, 
near  Nazareth,  Pa.  He  was  married  December  3,  1786,  to  Elizabeth 
Dixon  at  Salem.  Bro.  Schneider  was  ordained  a  Deacon  of  the 
Moravian  Church  and  served  the  Friedland,  N.  C,  congregation, 
1787-1791;  Friedberg,  N.  C,  congregation,  1791-1804.  His  wife 
died  November  3,  1805,  and  on  September  10,  1806,  he  was  married 
to  Anna  Williard,  of  Friedland.  Bro.  Schneider  died  November  14, 
1806. 


36  Moravian  Missions  Among 

Col.  Martin  had  gone  to  the  Cherokee  towns.  Schneider  decided 
to  follow.  He  met  a  young  Indian  trader  who  told  him  Col. 
Martin's  Indian  name  and  the  names  of  the  towns,  so  that 
Schneider  could  tell  Indians  whom  he  wished  to  find. 

By  this  time  Schneider  had  no  companions  and  his  instruc- 
tions from  Salem  said  he  should  not  travel  unaccompanied,  but 
he  resolved  "the  Saviour  should  be  his  companion,"  and  went 
on!  He  arrived  at  Col.  Smith's  establishment  and  hired  a  man 
and  horse  for  $3.00  to  accompany  him  to  Island  Ford  on  the 
French  Broad  River.  (Joins  the  Holston  River  three  miles  above 
Knoxville,  Tenn.)  He  and  his  companion  forded  this  river  on 
January  3,  1784,  and  reached  the  first  house  on  this  side  of  the 
Tennessee  River.  Here  his  guide  left  him  and  an  Indian  showed 
Schneider  where  he  could  cross  the  Tennessee.  Once  across  he 
soon  met  Col.  Martin  who  accorded  him  a  very  friendly  reception 
and  promised  to  render  every  assistance  possible.  Martin  in- 
quired about  the  Brethren  in  Salem  and  said  he  thanked  God  for 
bringing  Schneider  safely  through  the  wilderness  in  the  interest 
of  the  poor  Indians.  A  call  was  sent  out  at  once  by  Col.  Martin 
for  the  Principal  Chiefs  to  come  to  a  Council  at  Chota,  one  of 
the  principal  towns  of  the  Upper  Cherokees. 

Meanwhile,  Schneider  went  up  the  Delequay  River  in  a  canoe 
and  visited  a  Cherokee  settlement.  He  met  with  a  friendly  re- 
ception, the  Indians  showing  their  hospitality  by  asking  him 
to  eat.  They  had  bread  made  of  broken  corn,  beans  and  roasted 
pumpkin.  "The  more  thrifty  Indians  sifted  their  corn  through 
a  sieve  of  reeds  and  made  real  fine  flour."  They  also  gave 
Schneider  some  hominy  ' '  which  was  very  bad  as  they  allow  it  to 
sour. ' ' 

"On  January  5,  about  2  0  Cherokee  Chiefs  assembled  at  a  Mr.  Mc- 
Cormick's  house.  First  of  all,  other  business  was  discussed  by  Col. 
Martin  with  these  Indians  who  sat  in  a  circle.  Then  he  said  to  them 
that  now  he  wanted  to  tell  them  why  they  had  been  called.  (Mc- 
Cormick  was  interpreter.)  Col.  Martin  said  he  had  a  letter  from  a 
man  who  belonged  to  the  Assembly  and  had  much  to  do  with  the 
Governor  who  said  that  this  man  (Schneider)  had  been  sent  by  the 
chief  ministers  of  certain  people  who  wished  to  know  whether  the 
Cherokees  wished  to  be  instructed  about  their  God  and  Creator  and 
whether  for  this  purpose  a  few  of  these  good  men  could  live  among 
them  and  be  given  some  land  for  cultivation?" 

The  Head  Chief,  Tayhill,  answered  by  asking  time  to  con- 


Southern  Indian  Tribes  37 

sider  the  proposition.  After  two  hours,  he  got  up  and  said  he 
remembered  that  their  Father — the  King  of  England — years 
ago  sent  two  men  as  ministers  to  them.  One  died  and  the  other 
did  not  remain  long  as  the  war  broke  out.  He — the  Chief — was 
sorr}-  about  this  and  believed  that  this  man— Schneider —  w^as 
a  good  man  sent  by  higher  men  to  tell  them  about  God,  the  Great 
Man  who  lives  above.  He  was  glad  about  this  and  the  other 
Chiefs  also.  But  he  could  give  no  definite  answer  until  the 
other  Chiefs  returned  from  the  hunt.  There  would  be  a  big 
Council  meeting,  to  be  held  on  Long  Island,  about  the  treaty, 
and  then  they  would  take  this  matter  up  and  give  their  decision. 
"McCormick  encouraged  the  Indians  to  accept  and  held  them 
a  real  sermon.  McCormick  is  a  good  and  righteous  man."  (Mc- 
Cormick was  an  old  man  at  this  time.  Schneider  found  him 
sickly  and  cupped  some  blood  after  which  McCormick  felt 
better.) 

Schneider  then  did  some  more  visiting  in  the  Cherokee  houses 
and,  although  he  could  not  talk  with  them,  the  people  were  all 
very  friendly.  He  found  their  houses,  on  the  average,  about 
14  X  10  feet,  7  feet  high.  The  doors  were  very  small  and  chim- 
neys were  attached  to  the  houses  on  the  outside. 

"Every  family  has,  besides  the  dwelling,  a  'hot'  or  'sweat-house,' 
built  tight  with  only  a  small  opening  to  creep  in.  This  is  used  in 
cold  weather.  Fire  is  made  in  the  center  of  the  floor,  and,  after  it 
is  burned  out,  ashes  are  raked  over  the  glowing  embers.  Bunks  are 
built  around  the  walls  in  which  they  sleep  till  9  a.m.,  the  next  day." 

Schneider  says  these  houses  are  necessary  in  cold  weather  be- 
cause the  adults  have  little  and  the  children  no  clothing ! 

"Each  town  has  a  little  house  elevated  on  a  hill  of  earth,  where, 
in  time  of  work  in  the  fields,  the  Principal  Chief  calls  the  people  to- 
gether with  their  corn-hoes  and  they  begin  work  in  common.  Al- 
though each  family  has  a  field  of  its  own,  the  work  is  done  by  all 
together  and,  since  all  must  work,  there  is  seldom  any  want  to  any. 
They  stay  in  the  fields  until  night — the  women  bring  out  the  mid- 
day meal.  At  night,  especially  in  time  of  war,  the  Chief  calls  all  to- 
gether and  asks  each  what  he  has  done  or  heard  during  the  day  and 
what  he  wants  to  do  tomorrow."* 

*  Paragraphs  in  quotation  marks  in  Schneider's  account  as  well 
as  in  other  documents  which  follow — except  letters  from  Govern- 
ment officials — are  translated  as  literally  as  possible  from  the  Ger- 
man. Shortly  after  the  removal  of  the  mission  to  the  Indian  Terri- 
tory, the  records  began  to  be  written  in  English. 


38  Moravian  Missions  Among 

Each  house,  Schneider  found,  had,  also,  a  small  orchard, 
though  these  were  in  a  very  neglected  condition. 

The  Cherokees  have  no  expressions  of  profanity,  but  must 
borrow  English  words ! 

They  do  not  make  much  ado  with  their  dead.  If  the  deceased 
is  poor  and  has  not  much  house,  the  body  is  put  in  and  the 
house  set  on  fire.  For  a  Chief,  a  coffin  of  tightly-woven  reeds  is 
made  and  set  up  on  posts  10  feet  above  the  ground  where  it 
stands  until  it  falls  together. 

After  a  strenuous  return  journey,  Schneider  reached  Salem 
January  24,  1784. 

Before  the  expiration  of  the  year,  new  disputes  arose  involving 
the  Cherokees  in  war  with  the  neighboring  States.  The  towns 
where  Schneider  had  visited  were  destroyed  and  negotiations 
with  the  Cherokees  were  broken  off  for  another  long  interval  of 
15  years,  during  w^hicli  time,  after  peace  was  concluded.  North 
Carolina  and  Tennessee  became  separate  States,  and  the  care  of 
Indian  affairs  devolved  upon  the  Government  of  the  United 
States.  White  people  were  strictly  forbidden  to  settle  among  the 
Indians — this  had  been  the  occasion  of  so  many  disturbances — 
except  upon  special  license  from  the  G-overnment.  Regulations 
were  made  to  promote  peace  and  quietness ;  others  prohibited  the 
introduction  of  strong  drink  and  contained  provisions  to  prevent 
the  further  corruption  of  the  Indian.  The  Indians  now  looked 
upon  the  President  of  the  United  States  as  their  ' '  Father. ' ' 

In  1787  there  had  been  reorganized  in  Bethlehem,  Pa.,  "The 
Society  for  the  Furtherance  of  the  Gospel,"  dating  from  1745, 
into  "The  Society  of  the  United  Brethren  for  Propagating  the 
Gospel  Among  the  Heathen,"  having  in  view,  more  especially, 
the  Indians  of  North  America.  Many  Brethren  from  Salem 
joined  this  Society  and  thus  the  interest  in  the  Indian  mission 
was  kept  alive  and  fostered  for  more  favorable  times.  As  Bishop 
Ettwein,  friend  of  the  Indians  as  we  have  seen  him,  and  first 
President  of  this  reorganized  Society,  said  of  its  object : 

"Every  member  of  the  Brethren's  Unity  is  bound  to  take  part  in 
furthering  the  missionary  work  of  the  Church;  but  those  who  join 
this  association  pledge  themselves  in  a  particular  manner  to  do  all 
within  their  power  to  further  Christ's  Kingdom  among  the  heathen 
nations,  and  confess  before  the  world  that  they  love  the  whole  human 


Southern  Indian  Tribes  39 

race  and  take  a  deep  interest  in  the  eternal  salvation  of  such  as  still 
sit  in  the  darkness  of  heathenism." 

The  Brethren  in  Salem  communicated  with  David  Zeisberger, 
Apostle  to  northern  Indians,  in  1797,  seeking  his  advice  as  to 
the  best  manner  to  enter  in  among  the  Cherokees  for  the  begin- 
ning of  a  mission.  He  wrote  to  Frederic  Wm.  de  Marshall  from 
"Fairfield,  Upper  Canada,  Sept,  22nd,  1797,"  in  answer  to  the 
questions  laid  before  him,  and  extracts  of  his  letter  follow : 

"I  do  not  consider  it  best  to  seek  to  gain  entrance  to  the  Indians 
through  whites  who  are  living  among  them  or  are  dealing  with 
them.  Even  if  such  whites  seem  friendly  and  show  themselves  will- 
ing to  aid  our  purpose  to  preach  the  Gospel  to  the  Indians,  they  are 
not  the  people  to  render  the  proper  assistance  nor  is  it  to  their  in- 
terest in  trading,  etc.,  to  have  the  Indians  converted.  Towards  us 
they  may  be  very  friendly,  but  among  the  Indians  they  may  work 
against  us  all  the  while  we  are  thinking  they  are  with  us.  A  certain 
English  preacher  came  to  the  Shawanose  and  wished  to  preach  to 
them,  but  came  in  jeopardy  of  his  life  over  it  and  sought  protection 
among  the  traders  who  were  around  and  found  out  they  would  have 
helped  to  get  him  out  of  the  way  had  he  not  secretly  left. 

"Since  the  Brethren  in  Wachovia  live  far  away  from  the  Indians 
and  are  little  acquainted  with  them,  their  customs,  habits  and 
government,  but  yet  would  gladly  bring  them  to  Christ  their  Re- 
deemer, I  think  one  should  not  start  hastily  with  preaching  before 
seeing  that  there  will  be  an  audience,  for  by  nature,  there  is  a 
thorough  and  strong  antipathy  among  the  Indians  to  the  preaching 
of  the  Gospel.  Their  idea  is  that  the  Gospel  is  only  for  whites  and 
that  God  has  destined  the  Indian  for  something  different  and  intends 
that  they  should  bring  sacrifices  and  not  forsake  the  customs  of 
their  fathers.  Just  as  a  fish  cannot  live  on  the  ground  and  birds 
cannot  live  in  the  water,  so  the  Indian  should  and  could  not  adopt 
the  white  man's  manner  of  living. 

"My  advice  would  be,  if  one  or  several  Brethren  are  willing,  first 
to  learn  the  language  of  the  Cherokees.  The  Indians  are  always 
agreeable  to  a  desire  to  learn  their  language  and  like  to  see  it  writ- 
ten down.  This  would  give  opportunity  to  become  acquainted  with 
them,  win  their  confidence  and  tell  them  of  the  love  of  Christ. 

"I  cannot  remember  that  the  Brethren  ever  asked  permission  of 
the  Chiefs  to  preach  the  Gospel.  If  one  begins  with  the  Chiefs,  the 
answer  may  be  known  in  advance:  'We  will  think  about  it,  and,  if 
we  agree,  we  will  let  you  know.'  That  will  never  happen.  But 
Brethren  have  often  done  this:  when  they  came  to  an  Indian  town, 
they  went  to  the  Chief's  house — that  is  the  place  for  everyone  who 
has  something  to  say  to  go — the  Chief  called  together  the  Indians 
without  knowing  what  they  would  hear  and,  when  they  were  gath- 


40  Moravian  Missions  Among 

ered,  the  Brother  preached  a  sermon  which  the  Lord  accompanied 
with  blessing,  without  danger  and  attracting  attention.  The  Indians 
would  then  meditate  upon  what  they  had  heard." 

A  mission  among  the  Cherokees  was  considered,  also,  by  Dart- 
mouth College*  about  the  year  1799.  The  Conference  in  Salem 
had  a  copy  of  a  letter  from  Captain  Edward  Buttler,  written 
July,  1799,  from  Tuskegeef  to  "The  Little  Turkey,"  Principal 
Chief  of  the  Cherokee  Nation,  in  part,  as  follows: 

"Friend  and  Brother,  A  number  of  good  men  from  the  eastward 
have  formed  a  plan  to  have  a  number  of  your  young  men  taught  our 
language  and  to  read  and  write  without  putting  them  to  any  expense. 

"Indeed,  they  wish  to  have  an  opportunity  of  doing  it  amongst 
yourselves,  that,  in  arriving  to  necessary  information  your  young 
people  may  not  entirely  forget  the  simplicity  of  their  own  manners 
nor  inculcate  the  depraved  habits  of  bad  white  people. 

"Their  friendly  disposition  towards  you  has  been  communicated 
to  me  by  a  man  sent  especially  for  that  purpose.  Being  a  stranger, 
he  has  requested  me  to  secure  of  you  your  opinion,  and  that  of  the 
Nation  generally,  respecting  the  business,  and  to  write  him  what  you 
will  answer  me  on  this  subject. 

"For  my  part,  I  cannot  help  but  believe  that  the  Great  Spirit  has 
directed  them  to  offer  you  this  humane  service,  and  I  cannot  help 
recommending  to  you  to  think  seriously  of  it  and  write  me  all  the 
minds  of  the  head  men." 

The  good  offices  of  the  Rev.  Wheelock  for  the  Cherokees  did 
not  materialize.  However,  this  school  did  train  many  valuable 
native  Indian  missionaries,  notably  Occam  and  Kirkland,  who 
achieved  permanent  results  among  the  Six  Nations. 

The  annual  meeting  of  the  Society  for  Propagating  the  Gospel 
Among  the  Heathen,  held  in  Bethlehem,  Pa.,  in  August,  1799, 
recorded  in  its  minutes  an  item  which  was  transmitted  to  the 
members  of  the  Society  in  Salem  and  there  aroused  great  in- 
terest.    The  Rev.  Joseph  Bullen,  from  Vermont,  had  been  sent 


*  Dartmouth  College  originated  in  Moor's  Indian  Charity  School 
for  the  teaching  of  the  Indian  youth.  Organized  about  17  5  0  at 
Lebanon,  Conn.,  by  the  Rev.  Eleazar  Wheelock,  Puritan  Clergyman, 
and  endowed,  at  first,  by  Joshua  Moor.  This  school  was  soon  en- 
larged so  that  both  whites  and  Indians  might  be  taught,  was  further 
endowed  and  placed  upon  a  legal  and  permanent  basis  in  17  69  by 
Charter  from  King  George  III  and  named  in  honor  of  the  Earl  of 
Dartmouth,  a  liberal  patron. 

t  Now  in  Macon  County,  Ala. 


Southern  Indian  Tribes  41 

on  a  missionary  journey  to  the  Chickasaw  Indians  by  the  New 
York  Missionary  Society  in  March  of  that  year.  He  wrote  under 
date  of  April  24,  1799,  from  Knoxville,  Tenn.,  being  on  his  return 
journey,  "That  the  Cherokees  who  reside  in  the  vicinity  of 
Tennessee  are  desirous  of  having  missionaries  among  them." 

This  portion  of  Kev.  Bullen's  printed  report  to  his  Society, 
when  it  reached  the  Brethren  in  Salem  had  an  immediate  effect 
on  them  in  kindling  the  old-time  interest  in  a  mission  among  the 
Cherokees.  On  October  17,  1799,  came  the  annual  meeting  of 
the  Salem  branch  of  the  S.  P.  G.,  at  which  several  members  ex- 
pressed their  warm  disapproval,  because  there  was  business  of 
no  more  importance  than  some  questions  relating  to  the  Society's 
land  on  the  Muskingum  River.  Speeches  were  made  to  the  effect 
that  Salem  had  Indian  tribes  nearer,  yet  no  attempt  had  been 
made  from  Wachovia  to  bring  the  Gospel.  Among  those  who 
expressed  themselves  in  this  manner,  Brother  Abraham  Steiner* 

*  The  Rev.  Abraham  Steiuer  was  born  in  Bethlehem,  Pa.,  1758, 
and  educated  in  Nazareth,  Pa.  After  he  had  attained  his  majority, 
he  went  to  Bethlehem  and  was  employed  for  some  time  as  teacher 
in  the  Boys'  Day  School.  Next,  he  was  called  to  Hope,  N.  J.,  to  take 
charge  of  the  Church  store  for  several  years.  From  childhood 
Brother  Steiner  had  been  greatly  interested  in  the  Indians  and  it  was 
a  great  joy  to  him  to  be  allowed  to  accompany  the  Rev.  John  Hecke- 
welder,  Moravian  missionary  to  the  Indians,  on  a  missionary  tour 
along  the  Muskingum  in  178  9.  After  this,  Brother  Steiner  was 
called  to  Bethabara,  N.  C,  to  take  charge  of  the  Church  store  there. 
In  Salem  he  married  his  first  wife,  Christina  Fisher,  who  died  after 
a  short  married  life  of  16  months.  Steiner's  second  wife,  Catherine 
Sehner,  was  also  of  Salem.  In  179  8,  Bro.  Steiner  felt  a  great  desire 
to  serve  the  Indian  mission  on  the  Muskingum,  but  the  lot  did  not 
give  approbation  for  this.  In  1799  he  was  deputed  to  make  the  first 
visitation  among  the  Cherokees  and  later  went  out  again  to  begin 
the  mission.  His  health  was  in  very  precarious  state  in  the  Chero- 
kee country,  due  to  repeated  attacks  of  fever.  Finally,  he  was  com- 
pelled to  leave  this  work,  so  dear  to  his  heart,  in  other  hands. 

He  was  ordained  a  Deacon  of  the  Moravian  Church  in  1801  and 
took  charge  of  the  congregation  of  Hope,  N.  C.  From  here  he  was 
called  to  be  Principal  of  Salem  Academy,  which  position  he  filled 
with  great  ability  for  10  years.  Declining  health  made  him  resign 
his  position  in  1816,  but  he  still  assisted  in  the  work.  In  1822  he 
took  up  the  work  of  the  Negro  congregation  of  Salem.  He  was  con- 
tinually active  in  Church  and  community  until  his  life  drew  to  a 
close  in  1833,  when  he  passed  away  at  the  age  of  75  years.  He  lies 
buried  in  Salem  Graveyard. 


42  Moravian  Missions  Among 

was  particularly  insistent.  He  was  told  in  the  meeting  that 
there  must  be  some  cause  for  going  and  to  wait  for  an  opening. 
Steiner  answered  this  by  saying  that  the  Lord's  command,  "Go 
ye  into  all  the  world,"  etc.,  did  not  have  the  extra  clause,  "if 
they  call  you."  The  Rev.  Bullen's  statement  about  the  Chero- 
kees  was  read  in  the  meeting.  This  had,  as  Steiner  writes,  the 
effect  of  an  electric  spark  upon  the  Brethren  assembled,  going 
through  many  at  one  and  the  same  time.  More  earnest  talks 
followed  with  the  purport  that  the  Moravians  had  not  done  the 
duty  for  which  originally  they  had  settled  in  these  parts,  and 
that  now  an  effort  should  be  made  to  work  among  the  Cherokees 
under  such  favorable  circumstances. 

The  upshot  of  the  meeting  was  a  recommendation  to  the 
Helpers'  Conference  to  consider  the  matter  and  to  act.  The 
Conference  met  and  called  to  mind  the  incidents  of  Martin 
Schneider's  visit  sixteen  years  previous;  the  fact,  also,  that 
several  Moravian  families  now  lived  in  the  Cumberland  settle- 
ments in  Tennessee,  not  far  removed  from  the  Cherokee  country, 
and  these  should  be  visited.  After  thorough  discussion,  it  was 
resolved  that  the  best  and  only  way  to  obtain  more  information 
was  to  send  one  of  the  Brethren  on  a  reconnoitering  journey 
across  the  mountains  into  the  neighborhood  around  Knoxville, 
Tenn.  Then  the  Brethren,  according  to  their  custom,  having 
deliberated  as  best  they  knew  how,  laid  the  matter  before  their 
dear  Lord  in  the  lot  and  received  His  approval  for  the  proposed 
journey.  Available  Brethren  for  this  business  were  likewise  put 
before  Him  in  the  lot  but  none  had  the  approbation  until  some- 
one suggested  to  place  before  the  Lord  the  Brother  who  had 
spoken  most  warmly  in  the  meeting.  Accordingly,  Abraham 
Steiner  was  proposed  and  the  lot  answered  in  the  affirmative. 
Christian  Frederic  de  Schweinitz,  of  Salem,  volunteered  to  ac- 
company him. 

At  this  time,  1799,  the  situation  of  the  Cherokee  Nation  was 
this :  only  a  few  years  ago,  the  Cherokees  had  been  at  war  with 
the  United  States  along  the  frontiers,  especially  around  the 
Carolina  territory  in  the  section  which  North  Carolina,  under  the 
name  of  Southwest  Territory,  ceded  to  the  United  States.  (Now 
the  State  of  Tennessee.)  Everything  was  upset  with  the  Lidians, 
until  by  formal  treaty,  made  first  at  the  place  where  Knoxville 


Southern  Indian  Tribes  43 

now  stands  and  ratified  two  years  later  at  Tellico,  a  military 
station  on  the  Tennessee  River,  all  hostilities  were  laid  down 
and  boundaries  were  fixed.  The  United  States  adopted  the 
Cherokee  Nation;  appointed  an  Agent  among  them;  started  a 
factory  at  Tellico  and  did  many  other  things  for  their  civiliza- 
tion. In  1787,  Col.  Benjamin  Hawkins  came  through  Salem.  He 
was  special  Government  Agent  for  the  Creeks  and  had  the  over- 
sight of  Agents  of  Government  among  other  southern  Indian 
tribes.  He  was  on  his  way  to  the  frontiers  as  one  of  the  Com- 
missioners to  measure  and  designate  the  boundary  lines  of  the 
Cherokees,  Creeks,  etc.,  and  had  a  chart  of  that  region  with  him 
which  he  permitted  to  be  copied  in  Salem  for  use  in  missionary 
enterprises. 

It  was  a  memorable  service,  held  in  the  Salem  church  on  the 
night  of  October  28,  1799,  in  which  the  two  Brethren  designated 
for  the  missionary  journey  were  solemnly  set  apart  for  this  ser- 
vice before  the  congregation  and  the  blessing  of  God  was  invoked 
upon  them!  As  in  Apostolic  days,  when  "the  Holy  Ghost  said, 
Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I  have 
called  them,"*  those  of  Antioch  prayed  and  laid  their  hands  on 
them,  so  did  the  Brethren  in  Salem  bless  their  deputies  to  the 
southern  Indians  and  sent  them  away. 

The  journey  was  begun  early  the  following  morning  on  horse- 
back. Several  Brethren  accompanied  Steiner  and  de  Schweinitz 
as  far  as  Bethania  and  there  bade  them  an  affectionate  farewell. 
The  missionaries  carried  the  following  paper  by  way  of  creden- 
tials : 

"Salem,  N.  C,  Oct.  28,  1799. 

"To  David  Henley,  Esq.,  at  Kuoxville, 
"Supt.   of  Indian  Affairs. 

"Sir:  Supposing  that  you  are  not  unacquainted  that  the  United 
Brethren,  otherwise  called  Moravians,  have  a  mission  among  the 
Delaware  and  Mohican  Indian  Nations  in  the  Northern  States,  which 
has  been  of  happy  effects,  both  for  their  civilization  and  to  render 
them  Christians,  for  which  they  are  respected  in  that  whole  country, 
I  take  the  liberty  to  address  you  upon  a  similar  occasion. 

"Sixteen  years  ago,  one  of  our  ministers,  the  Rev.  Martin  Schneid- 
er made  a  visit  from  hence  to  the  Cherokee  Indians  living  at  Chota 
and  the  neighboring  towns,  who  signified   a  desire  that  he  should 


Acts  13:2. 


44  Moravian  Missions  Among 

come  and  live  among  them,  but  the  war  which  since  broke  out  pre- 
vented its  taking  place. 

"Some  accounts  lately  received  mentioning  their  having  still  a 
desire  to  be  instructed  and  that  somebody  might  come  to  live  among 
them,  the  bearers  of  this,  Abraham  Steiner,  Esq.,  and  Frederic  de 
Schweinitz,  Esq.,  going  to  Tennessee  and  perhaps  further  to  Cumber- 
land, will  be  glad  to  see  some  of  them  or  to  go  to  their  towns,  to  be 
more  particularly  informed  of  their  mind. 

"The  importance  to  this  whole  country  of  the  Indians  being 
brought  to  a  true  knowledge  of  Religion,  whereof  civilization  is  a 
necessary  consequence,  seemeth  to  be  particularly  noticed  by  the 
Government  of  the  United  States,  and  that  the  endeavor  of  the 
United  Brethren  have  met  with  the  approbation  of  the  different 
legislatures  is  sufficiently  evidenced  by  the  Acts  of  Incorporation 
passed  in  the  States  of  Pennsylvania  and  New  Jersey,  in  favor  of 
their  Society  for  Propagating  the  Gospel  among  the  Heathen. 

"The  bearers  of  this,  members  of  said  Society,  not  doubting  your 
best  wishes  for  the  matter,  will  make  free  to  apply  to  you  for  advice 
and  protection  and  I  beg  leave  to  recommend  them  to  you  for  that 
purpose. 

"I  am,  very  respectfully.  Sir, 

"Your  obedient,  humble  Servant, 

"F.  W.  Marshall." 

The  Brethren  arrived  in  Knoxville,  Nov.  6,  after  a  journey 
particular!}-  hard  on  the  horses.  On  the  next  day  they  intended 
paying  their  respects  to  Col.  Henley.  They  had  spoken  to  people 
on  the  way  of  Christ  but  found  those  along  the  road  too  much 
occupied  with  temporal  concerns.  (The  old  difficulty  the  sower 
experienced  with  the  seed  which  fell  b}^  the  w^ayside!)  De 
Schweinitz  likewise  wrote  to  Marshall — his  grandfather — of  his 
experiences.  He  had  much  trouble  with  his  horse  which  stumbled 
often,  even  on  good  road,  and  threw  him.  The  horse  has  no 
virtue  except  a  good  appetite !  Fine  weather  attended  the 
Brethren  all  the  way  from  Salem  and  both  were  in  excellent 
health.  As  yet  they  had  seen  no  Indians.  ' '  Col.  Henley, ' '  both 
wrote,  ' '  has  a  good  name  all  through  this  section  of  the  country. ' ' 

The  next  news  from  the  travelers  came  on  Nov.  19,  and  was 
written  from  Tellico  Blockhouse.  Col.  Henley  had  received  them 
with  great  kindness ;  had  given  them  a  pass  through  the  Chero- 
kee Nation ;  written  a  letter  of  recommendation  to  Captain  But- 
tler,  commanding  officer  at  Tellico,  also,  one  to  Major  Lewis,  an- 
other Agent  of  the  Cherokees.     At  Tellico,  they  were  received 


Southern  Indian  Tribes  45 

most  kindly  hy  Captain  Biittler  who  made  their  stay  with  him 
exceedingly  pleasant.  But,  alas,  they  found  they  had  come  their 
long  journey  to  their  destination  about  three  weeks  too  late! 
Three  weeks  before  there  had  been  about  four  thousand  Chero- 
kees  at  Tellico  to  receive  their  annual  presents,  (which  had  not 
yet  taken  on  the  form  of  an  annuity) .  Now  all  the  men  were  on 
their  hunt  and  would  not  return  until  the  end  of  winter. 

Much  disappointed,  Steiner  and  de  Schweinitz,  nevertheless, 
resolved  to  ''spy  out  the  land."  They  made  a  considerable  tour 
in  the  Cherokee  country,  over  one  hundred  miles  in  the  circuit, 
visiting  the  towns  Toka  and  Chota  and  got  along  famously  ex- 
cept that  they  had  no  interpreter  and  had  to  use  signs  exclusive- 
ly. Everj'where  they  were  well  received  and  remarked  on  the 
good  order  kept  among  the  Indians  by  the  Government — no  dis- 
orderly conduct  and  no  strong  drink  imported !  Also,  they 
found  the  Cherokees  instructed  in  spinning  and  weaving  and 
learning  other  useful  arts.  However,  they  were  unacquainted 
with  Eeligion  and  both  missionaries  felt  that  the  Moravians  had 
come  to  a  time  like  this  for  their  evangelization. 

One  Indian  Chief,  (Kulsatahi,)  entertained  them  for  supper 
and  then  accompanied  them  to  a  trader,  there  through  interpre- 
tation, to  learn  the  exact  purpose  of  their  visit.  After  Steiner 
had  rehearsed  their  errand  and  his  words  had  been  interpreted, 
Kulsatahi  expressed  himself  that  he  was  glad  the  Great  Spirit 
had  prevented  him  from  going  on  the  hunt  up  till  now  so  that 
he  could  hear  these  words.  He  would  tell  them  to  all  he  met 
while  hunting.  He  was  sure  their  old  Chief,  Little  Turkey, 
would  be  very  well  satisfied  if  Brethren  would  settle  among 
them. 

Before  their  departure.  Captain  Buttler  desired  Steiner  and 
de  Schweinitz  to  express  their  mission  in  writing  and  was  handed 
the  following  paper,  under  date  of  Nov.  19,  1799 : 

"The  undersigned,  members  of  the  Society  of  the  United  Brethren 
for  Propagating  the  Gospel  among  the  Heathen,  having  been  sent  by 
the  Directors  of  said  Society  into  this  country  to  enquire  into  the 
present  state  and  circumstances  of  the  Cherokee  Nation;   and, 

"WHEREAS  the  said  Society  hath  got  advice  by  their  friends,  the 
Missionary  Society  in  New  York  that  the  Rev.  Mr.  Bullen,  whom 
they  had  forwarded  into  the  Chickasaw  country,  in  a  letter  to  his 
Society  expresses  himself  thus: 


46  Moravian  Missions  Among 

"  'That  the  Cherokees  who  reside  in  the  vicinity  of  Tennessee  are 
desirous  of  having  missionaries  among  them,'  and 

"WHEREAS,  the  Society  of  the  United  Brethren  is  desirous  that 
the  Gospel  of  the  grace  of  God  might  be  propagated  among  all  the 
heathen  nations  and  particularly  among  the  Cherokees,  but  have  as 
yet  been  quite  unconnected  with  the  Cherokees  and  ignorant  of  their 
present  situation,  as  to  their  manners,  customs,  state  of  civilization 
and  their  relation  with  the  Government  of  the  United  States,  etc.,  the 
Directors  of  said  Society  have  thought  proper  to  send  the  under- 
signed to  inquire  into  all  the  above  matters  and,  more  especially,  to 
see  what  can  be  done  among  the  Cherokees  in  preaching  the  Gospel 
and,  at  the  same  time,  in  teaching  their  children  to  read  and  write 
and  to  turn  their  education,  by  the  grace  of  God,  into  a  moral  and 
Christian  life.  Whether  the  said  Directors  shall  think  proper  actu- 
ally to  send  missionaries  among  them,  or  how  soon,  the  undersigned 
cannot  say,  and  it  will  probably  depend  on  circumstances,  but  the 
undersigned  pledge  themselves,  should  such  missionaries  be  sent, 
that  they  will  always  cheerfully  conform  to  the  Rules  and  Laws  of 
Government  as  good  and  peaceable  citizens  ought  to  do. 

"In  the  meantime,  the  said  Society  of  the  United  Brethren  will 
take  it  as  a  favor  and  be  particularly  thankful  to  Captain  Buttler  if 
he  will  condescend,  from  time  to  time,  as  he  thinks  proper,  to  com- 
municate to  them  what  he  finds  proper  touching  said  subjects  and 
about  the  desire  of  the  Indians  to  be  instructed  in  Christianity  as 
likewise  of  their  next  meeting  at  Tellico  or  other  grand  meeting. 

"The  undersigned  beg  leave  to  take  this  opportunity  to  give  their 
warmest  thanks  and  acknowledgments  to  Mrs.  Buttler  and  Captain 
Buttler  for  the  kind  reception  and  particular  attention  paid  to  them, 
which  they  are  not  able  to  reciprocate  but  by  praying  God  to  pour 
His  blessings  upon  them  and  their  family. 

"With  great  respect,  we  are  Sir, 

"Your  very  humble  Servants, 

"A.  Steiner, 

"Fr.  de  Schweinitz." 

This  rather  unfruitful  visit  among  the  Cherokees,  due  to  the 
absence  of  the  Chiefs  did  not  deter  the  Salem  Society  and  the 
Brethren  who  had  made  the  tour  from  pursuing  their  object.  In 
the  spring  of  1800  we  find  Steiner  in  charge  of  the  Bethabara 
store,  temporarily,  from  which  place  he  writes  to  Col.  David 
Henley  at  Knoxville  asking  whether  the  Cherokees  are  at  peace 
with  the  neighboring  Nations?  Whether  they  would  be  likely 
to  consent  for  several  missionaries  to  live  among  them  to  preach 
the  Gospel  and  instruct  their  children?  Would  they  be  apt  to 
disturb  preaching  by  force  ?    Would  the  sending  of  missionaries 


Southern  Indian  Tribes  47 

be  agreeable  to  the  wishes  of  the  officers  of  the  Government  in 
charge  of  Indian  affairs?  Would  a  piece  of  ground  for  cultiva- 
tion be  assigned  such  missionaries?  Must  the  consent  of  the 
Chiefs  of  the  Nation  be  obtained  for  the  residence  of  missionaries 
among  them  or  is  the  consent  of  the  Agent  sufficient?  Steiner's 
letter  closes  with  the  following  paragraph : 

"The  happiness  of  the  poor  Indian  is  a  weighty  matter  to  our 
Society  and  the  establishment  of  a  mission  among  them  to  teach  them 
the  Way  of  Salvation  is  seriously  thought  of.  With  that  view,  Sir, 
the  above  questions  are  made  to  you  and  permit  me  to  confide  in 
your  goodness  that  you  will  answer  them  and  add  what  other  in- 
formation it  may  be  in  your  power  to  give  concerning  Indian  affairs." 

Brother  Steiner  directed  a  similar  letter  to  Captain  Buttler* 
at  Tellico.  To  both  Col.  Henley  and  Captain  Buttler,  he  trans- 
mitted, at  the  direction  of  the  Society  in  Salem,  copies  of  the 
history  of  the  missions  of  the  Brethren  among  the  northern 
Indian  tribes.  Captain  Buttler  evidently  ready  his  copy  care- 
fully, referring  to  it  in  his  "Talk"  to  the  Principal  Chiefs  which 
will  be  found  farther  on. 

Col.  Henley  replied,  April  23,  1800,  in  a  very  friendly  and 
encouraging  letter,  to  Brother  Steiner 's  series  of  questions  which 
we  have  noted.     The  following  extracts  are  important : 

"The  Indians  do  not  appear  to  be  in  perfect  peace  and  the  Chero- 
kees  threaten  war  against  the  Chickasaws  respecting  the  right  to 
the  Muscle  Shoals,  which,  I  believe,  the  four  southern  Nations  claim 
each  as  their  exclusive  property. 

"I  do  believe  the  Cherokees  would  consent  to  one  or  more  mission- 
aries among  them  and  would  be  glad  to  have  their  children  iustruct- 

*  Captain  Buttler,  who  showed  the  Brethren  every  kindness,  con- 
sidered himself  under  obligation  to  the  Moravians  as  indicated  in 
the  following  extract  of  a  letter  to  Steiner: 

"I  promise,  should  you  proceed  with  the  contemplated  mission  and 
we  tarry  in  the  neighborhood,  we  will  try,  at  least,  to  pay  the  in- 
terest of  the  debt  of  gratitude  I  owe  the  Brethren  of  Salem  for 
assisting  me  when  I  was  sick,  poor,  and  a  stranger  among  them." 

Also,  Brother  John  Heckewelder,  Moravian  missionary  among  the 
Delawares,  had  one  of  the  children  of  Captain  Buttler  and  a  child  of 
Col.  Thos.  Buttler,  of  Southwest  Point,  with  him  for  education  and 
training,  when  he  left  for  the  new  settlement  of  Moravian  Christian 
Indians  on  the  Muskingum,  middle  of  the  year  1800.  Little  Caro- 
line, Captain  Buttler's  daughter,  is  much  attached  to  Heckewelder 
and  has  written  her  father  for  a  Cherokee  pipe  to  present  to  him. 


48  Moravian  Missions  Among. 

ed  in  Reading,  Writing,  etc.,  and  I  have  no  doubt  they  might,  after 
that,  be  brought  to  like  the  preaching  of  the  Gospel,  and  that  the 
teachers  would  be  undisturbed. 

"The  sending  of  the  missionaries  would,  I  have  no  doubt,  be  agree- 
able to  the  officers  of  Government  in  this  District. 

"I  also  am  of  the  opinion  that  they  would  live  in  peace  and  that 
a  piece  of  ground  would  be  allotted  them  for  cultivation,  the  situa- 
tion and  distance  made  convenient. 

"I  am  of  the  opinion  that  the  Chiefs  should  be  consulted  because, 
whatever  is  their  own  act,  like  other  people,  they  would  be  most 
likely  to  be  satisfied,  or  in  any  disappointment,  more  patient  with. 

"To  seek  the  happiness  of  the  savage  nation  is  certainly  humane 
and  laudable,  more  so,  because  in  such  an  undertaking  those  that 
persevere  therein  are  not  to  look  so  much  for  the  praise  of  men  as 
for  the  approbation  of  the  Supreme  Being  and  an  approving  mind." 

In  sending  copies  of  liis  letters  to  Col.  Henley  and  Captain 
Buttler  and  the  reply  received  from  Henley,  to  Christian  Lewis 
Benzien*  in  Salem,  Brother  Steiner  makes  some  interesting 
comments  on  paragraphs  quoted  above.  The  fact  that  the  Chero- 
kees  threaten  war  on  the  Chickasaws  does  not  seem  very  alarm- 
ing to  him  as  the  Muscle  Shoals  lie  about  300  miles  southwest  of 
Tellico.  He  feels,  also,  that  the  respective  Indian  Agents  will 
not  permit  this  dispute  to  result  in  actual  warfare.  However, 
it  would  be  well  not  to  go  too  far  south  or  west  in  settling  for  the 
mission. 

The  point  which  Henley  makes,  that  the  instruction  of  the 
children  should  come  first  and  "they  might,  after  that,  be 
brought  to  like  the  preaching  of  the  Gospel,"  brings  this  illum- 
inating remark  from  Steiner: 

"We  should  not  think  hard  of  people  nor  argue  with  them  over 
the  notion  that  heathen  nations  can  grasp  the  conception  of  the 
Gospel  only  after  they  have  learned  to  read  and  write.  If  the 
Saviour  commands  us  something,  we  should  do  it  in  simplicity,  with 
the  grace,  insight  and  experience  which  he  has  given  us." 

Steiner  agrees  with  Col.  Henley  that  the  consent  of  the  Chiefs 
must  be  secured,  and,  also,  the  approval  of  the  Agent.  They 
may  preach  anywhere  without  asking  for  permission  but  no  one 
can  dwell  in  any  locality  without  the  consent  of  those  in  author- 
ity. As  to  the  selection  of  a  site  for  the  proposed  mission,  Stein- 
er is  uncertain  whether  this  consideration  is  to  be  left  to  the 

*  Successor  to  F.  W.  de  Marshall  as  Administrator  of  Wachovia. 


Southern  Indian  Tribes  49 

direct  leading  of  the  Lord*  or  whether  it  is  to  be  picked  out  "by 
good  judgment."  In  the  latter  event,  someone  should  soon  be 
sent  to  view  the  countr3\ 

Captain  Buttler  's  reply  to  Steiner  's  letter  of  inquiry — a  dupli- 
cate of  the  one  sent  Col.  Henley— is  dated  May  11,  1800,  from 
Tellico,  and  is  attached  to  a  copy  of  a  "Talk"  given  by  Buttler 
to  the  Principal  Chiefs  of  the  Cherokee  Nation  which  is  here 
given  first  before  noting  some  comments  of  Captain  Buttler: 

"Talk  from  Captain  Edward  Buttler,  Commandant  at  Tellico,  to 
the  Principal  Chiefs  of  the  Cherokee  Nation,  delivered  to  'Little 
Turkey'  and  'Bloody  Fellow'  at  Tellico,  9th  of  May,  1800." 

"Friends  and  Brothers,  I  am  happy  to  see  you,  my  friends,  Little 
Turkey,  Principal  Chief  of  the  Cherokee  Nation,  and  you,  my  friend, 
the   Bloody  Fellow,   whom   I   know  to  he  a  principal   man   in  your 

*  Upon  the  promise  of  Christ,  Mark  11:24,  and  the  practice  of  the 
Apostles,  Acts  1:23-26,  in  selecting  one  witness  of  Christ  to  be  num- 
bered with  the  eleven,  in  the  place  of  Judas,  the  use  of  the  lot  in 
the  Moravian  Church  was  founded.  This  institution,  in  its  correct 
use,  was  never  allowed  to  displace  careful  consideration  and  the  use 
of  good  common  sense  and  sound  judgment  in  deciding  any  question 
of  Church  government  or  problem  of  individuals.  The  guidance  of 
God  through  His  Holy  Word,  His  Holy  Spirit,  His  general  and  par- 
ticular Providence  was  to  the  Brethren  pre-eminent  and  the  lot 
never  ran  counter  to  these  great  sources  of  guidance.  Nevertheless, 
there  were  cases  when,  after  the  best  deliberation,  the  Brethren  felt 
convinced  of  the  insufficiency  of  their  own  insight  and,  therefore, 
they  referred  the  matter  directly  to  the  Saviour  through  the  lot, 
using  slips  with  "yes"  or  "no"  or  other  words,  or  sentences  stating 
the  affirmative  or  negative  of  the  matter  in  question,  these  usually 
accompanied  by  a  blank.  Requisites  for  the  legitimate  use  of  the 
lot  were  prayer,  childlike  faith  that  the  Lord  would  thus  express 
His  direction,  and  cheerful  and  implicit  obedience  to  the  result. 

"We  regard  the  lot  with  thankfulness,  as  a  means  granted  to  us 
for  the  time,  by  the  Lord,  for  learning  His  mind,  and  acting  under 
His  direction,  when  He  does  not  give  us  to  know  His  will  in  any 
other  way.  Should  filial  confidence  in  this  special  guidance  of  our 
Lord  become  more  and  more  weakened  among  us,  it  would  be  time 
to  lay  aside  a  usage,  which  must  be  devoid  of  blessing,  as  soon  as  it 
ceases  to  be  grounded  on  the  innermost  conviction  of  the  heart." 
(Results  of  General  Synod,  1857,  Par.  41.) 

Through  the  years,  the  use  of  the  lot,  at  first  very  general,  as 
illustrated  in  the  inception  of  the  Cherokee  mission,  became  more 
and  more  restricted  and  was  at  last  used  only  in  the  selection  of 
Bishops  and,  finally,  abolished  many  years  ago. 
4 


50  Moravian  Missions  Among 

Nation.  I  am  sincerely  glad  to  see  you  both  as  friends  whom  I  have 
long  known  and  respected.  You  know  I  have  always  received  you 
both  as  friends,  and  have  still  endeavored  to  assist  and  accommodate 
you  in  your  little  wants,  as  well  as  in  giving  you  my  opinion  on  your 
great  National  concerns  whenever  you  asked  me.  I  thank  you  for  the 
confidence  you  have  put  in  me  by  calling  for  my  friendly  advice  in 
sundry  instances.  Having  now  the  pleasure  to  see  you  in  my 
quarters  which  I  purposely  built  large  for  the  reception  of  my 
friends,  I  have  a  serious  business  to  communicate  to  you,  and  which. 
I  hope,  will  greatly  tend  to  the  civilization  and  well-doing  of  your 
people;  and  I  now  call  on  you,  as  old  and  experienced  men,  who,  I 
know,  wish  well  to  your  children,  the  Cherokees,  to  hear  favorably 
what  I  have  to  offer  and  to  communicate  the  good  tidings  to  your 
Grand  Council  so  soon  as  it  convenes  and  after  having  their  explicit 
answer  to  everything  I  shall  propose,  that  you  will  write  me  a  full 
account  of  the  same,  in  order  that  I  have  it  in  my  power  to  put  the 
good  work  in  train,  through  the  Commanding  Officer,  in  Tennessee, 
as  quickly  as  possible. 

"Friends  and  Brothers,  I  have  received  a  letter  from  a  number  of 
good  men  who  wish  to  know  if  the  Cherokees  would  receive  one  or 
more  of  them,  favorably,  into  the  Nation,  to  teach  the  young  people 
to  read  and  write,  to  be  industrious  in  farming,  etc.,  and  above  all, 
to  teach  both  young  and  old,  to  know  the  goodness  of  the  Great 
Spirit,  and  what  He  can  do  for  them  if  they  will  follow  the  straight 
path  which  He  will  tell  His  servants  to  point  out  to  them  all.  I 
have  received  a  large  book  from  these  good  people  which  has  told  me 
of  much  good  they  have  done  amongst  your  Red  Brethren  in  the 
North.  Indeed,  I  have  been  a  witness  to  much  of  their  good  deeds 
myself  and,  therefore,  believe  you  ought  to  be  very  glad  to  receive 
them  among  you.  They  wish  to  come  and  live  at  some  distance  from 
any  town  where  those  who  come  to  have  their  Instruction  and  hear 
their  good  talks  may  not  be  interrupted  by  great  numbers  of  your 
people  who  might  not  wish  to  follow  their  sober,  beneficient  and 
plain  manners. 

"They  wish  to  know  if  you  will  grant  them  a  sufl^cient  piece  of 
ground  to  cultivate,  in  order  that  they  may,  occasionally,  work  there- 
on, raise  food  for  themselves,  and  to  assist  the  needy,  and  in  doing 
of  which  they  will  set  a  pattern  of  industry  to  your  young  people. 
They  must  have  the  promise  of  perfect  protection  to  themselves. 
You  are  to  understand  that  they  will  come  to  live  by  their  industry; 
therefore,  they  will  have  no  presents  to  make  to  your  people.  They 
will  come  to  do  you  service,  by  educating  your  children,  by  telling 
you  good  tidings  from  the  Great  Spirit,  by  setting  your  people  an 
example  of  honesty,  sobriety,  and  brotherly  love.  I  am  not  disap- 
pointing you  when  I  tell  you  these  things  of  those  people  because  I 
known  them  and  know  that  you  will  thank  me  ere  long  for  having 
even  a  small  share  in  bringing  them  to  you.     And  I  now  advise  that 


Southern  Indian  Tribes  51 

you,  Little  Turkey,  you  Bloody  Fellow,  my  brothers,  The  Glass, 
Doublehead,  Dick  Justice,  etc.,  be  the  first  to  encourage  these  people 
coming  amongst  you  and  that  each  of  you  send  a  son  to  them  as 
soon  as  they  arrive  and  are  fixed  to  receive  them.  My  friend.  The 
Little  Turkey,  is  very  old  and  he  has  been  so  much  employed  in  do- 
ing public  business  that  I  fear  his  circumstances  are  not  very  good. 
I,  therefore,  promise  while  I  stay  in  this  country,  to  assist  his  son  all 
in  my  power. 

"Friends  and  Brothers,  I  will  thank  you  to  be  particular  on  every 
subject  I  have  mentioned  to  you  that  I  may  not  deceive  my  good 
friends  who  have  employed  me  to  speak  to  you.  The  good  men  from 
the  east  (Dartmouth)  who  formerly  offered  you  their  assistance, 
which  you  agreed  to  receive,  may  probably  continue  in  the  desire  to 
assist  you.  I  do  not  think  your  receiving  these  good  men  I  have  now 
told  you  of  ought  to  form  any  objection  to  receive  both  as  they  will 
all  labor  for  your  good. 

"I  am  your  sincere  friend  and  Brother, 

"Edward  Buttler." 

"Note:  You  may  expect  that  any  persons  who  may  come  to  settle 
amongst  you  for  the  purpose  above  mentioned,  will  come  with  the 
knowledge  and  approbation  of  the  President,  your  father,  and  will 
be  amenable  to  the  Laws  and  his  orders." 

This  "Talk''  all  through  reveals  the  man  whose  heart  is  in 
sympathy  with  the  undertaking  of  the  Brethren ;  a  man  who  is 
interested  and  highminded  as  to  the  temporal  and  eternal  w^el- 
fare  of  his  Indian  charges.  The  "Talk"  shows  he  has  modified 
some  of  Steiner's  queries  but  only  to  gain  a  more  favorable  ear 
for  the  whole  project  as  his  experience  in  dealing  with  the 
Cherokees  would  teach. 

Captain  Buttler  writes  Steiner,  on  the  same  sheet  with  the 
"Talk,"  that  it  was  well  received  by  the  two  Chiefs,  who  ac- 
quiesced in  the  desires  of  the  Brethren  and  faithfully  promised 
to  lay  the  business  before  the  General  Council,  strengthening 
Buttler 's  points  with  all  their  rhetoric.  They  promised  to  re- 
port the  reception  the  plan  would  receive  and  did  not  hesitate 
to  say  beforehand  that  it  would  be  favorable.  Major  Lewis,  the 
Agent,  told  Buttler  the  Brethren  might  count  on  his  exertions 
in  their  behalf  as  did  also  Col.  Buttler  of  Southwest  Point.  The 
good  Captain  finally  advises  the  Brethren  of  Salem  to  apply  to 
the  Secretary  of  War  for  the  President's  approbation  and  per- 
mission for  their  undertaking.  This  would  probably  be  answered 
by  the  President's  orders  to  the  Commanding  Officer  in  Tennes- 


52  Moravian  Missions  Among 

see — Captain  Buttler — in  which  case  he  would  be  under  orders 
to  render  everv^  possible  assistance  which,  already,  it  is  in  his 
heart  to  give,  and  which  his  own  wishes  would  dictate. 

Correspondence  between  Steiner  and  Buttler  was  kept  up  dur- 
ing the  sujumer  of  1800,  the  latter  advising  that  the  Brethren 
who  came  on  the  first  visit,  a  year  ago,  should  by  all  means  be  on 
hand  when  the  next  annuity  would  be  distributed  at  Tellico  in 
September.  The  Helpers'  Conference  considered  another  visit 
to  the  Cherokees  and  the  proposition  received  the  affirmative 
through  the  lot. 

Thus  Steiner  and  Frederic  de  Schweinitz  again  set  out,  arriv- 
ing in  Knoxville  on  September  3.  Brother  Steiner  had  repeated 
attacks  of  malarial  fever  on  the  journey  and  was  obliged  to  keep 
his  bed  for  several  days  after  arriving  in  Knoxville.  September 
7th,  the  missionaries  went  on  to  Southwest  Point,  M^hither  Cap- 
tain Buttler  had  gone  on  business,  and  here  they  met  both  him 
and  Col.  Thomas  Buttler.  Together,  they  journeyed  to  Tellico 
where  Agent  Major  Lewis  received  the  Brethren  very  kindly  and 
said  they  had  come  at  the  right  time  as  he  had  called  the  Chiefs 
to  gather  for  a  Council  in  a  few  days.  While  they  were  waiting. 
Major  Lewis  rode  about  with  Steiner  and  de  Schweinitz  viewing 
sites  for  a  settlement.  He  advised  them  to  locate  among  the 
Upper  Cherokees  as  the  lands  of  the  Lower  were  very  unhealth- 
ful  for  white  people;  fever  appearing  among  white  settlers  al- 
ready early  in  the  spring.  Among  the  Lower  Cherokees,  also, 
were  more  half-breeds,  more  whiskey  and  more  disorder! 

The  Chiefs  began  to  arrive  on  the  18th — Doublehead,  Little 
Turkey,  Glass,  Bloody  Fellow,  Boot,  etc.,  and  on  the  23rd  the 
Council  was  held.  Dick  Fields  was  interpreter.  The  meeting- 
place  was  one  mile  below  Tellico  across  the  Tennessee  River. 
About  thirty  Chiefs  were  present  and  the  Council  "sat"  in  the 
form  of  a  square,  on  fence  rails,  under  the  open  sky.  The 
Brethren's  business  was  taken  up  first.  Doublehead  asked  to 
know  their  errand  and  by  M'hose  authority  they  had  been  sent. 
Steiner  answered  that  they  had  been  sent  by  their  Society  and 
with  the  consent  of  the  Government — which  Major  Lewis  affirm- 
ed— and  that  their  object  w^as  to  speak  with  them  about  the 
Great  Spirit,  to  instruct  them  in  the  Word  of  God,  and  then  to 
teach  them  and  their  children  Reading,  Writing,  and  useful  arts. 


Southern  Indian  Tribes  53 

Finally,  Steiner  requested  to  know  if  they  would  permit  mis- 
sionaries to  live  among  them  on  a  plot  of  ground  assigned  them 
by  the  Nation  for  this  purpose  and  where  such  Indians  also 
might  live  M^ho,  after  the  example  of  the  Delaware,  would  accept 
the  Word  of  God  and  desire  to  live  thereby. 

In  their  answer,  the  Chiefs  said  nothing  about  the  Word  of 
God — naturally — but  wanted  to  know  whether  the  Society  which 
sent  them  would  board  and  clothe  the  children  sent  to  school. 
Steiner  said:  "No!  we  will  instruct  them  gratis,  but  no  board 
and  clothes ! ' '  Said  the  Chiefs :  "Go  home,  ascertain  the  mind 
of  the  Society  about  this,  and  come  back. ' '  Steiner  pointed  out 
that  it  was  not  necessary  to  do  this  for  they  knew  the  ' '  mind  of 
the  Society"  perfectly  well,  and,  to  as  many  Nations  as  the 
Society  had  gone,  this  had  never  been  expected  of  them;  the 
Society  could  and  would  not  do  it !  Finally,  after  much  palaver, 
Steiner  asked  whether,  if  he  and  another  Brother  would  come 
next  year,  they  would  allow  them  to  settle  among  them  and 
make  a  trial  according  to  their  principle.  Doublehead  said, 
"You  are  welcome,  make  a  trial."  To  this,  all  agreed. 

On  the  24th,  when  the  Brethren  and  a  Mr.  Carey  were  ready 
to  set  out  to  look  over  locations,  they  were  told  that  another 
Council  was  being  held,  probably  to  determine  where  they  should 
settle.  Steiner  went  to  the  meeting  and  told  the  Chiefs  they 
were  about  to  cross  the  river  to  look  for  a  place  and  asked  had 
they  anything  further  to  say  ?  The  Chiefs  said  they  should  not 
go  across  the  river  and  their  father,  the  President  of  the  United 
States  had  forbidden  them  to  receive  whites  among  them.  Steiner 
said  he  had  the  permission  of  the  President*  and  also  a  pass 
from  the  Agent,  whereupon  the  Chiefs  answered  that  they  pro- 
hibited their  going.  After  much  confused  talking.  Bloody  Fel- 
low began  again  to  talk  about  board  and  clothes  for  the  children ! 


.*  This  was  true.  Although  Steiner  had  no  direct  paper  from  the 
President,  Congress,  already  in  17  85,  had  passed  an  Act  in  favor  of 
the  Society  for  Propagating  the  Gospel  Among  the  Heathen  in  re- 
serving the  sites  in  Ohio,  where  flourishing  missions  of  the  Brethren 
among  the  Indians  had  been  destroyed,  for  the  benefit  of  the  Chris- 
tian Indians  and  their  children  forever.  Also,  by  1788,  the  Society 
had  been  incorporated  in  the  State  of  Pennsylvania.  Steiner  there- 
fore, as  a  deputy  of  the  Society  which  had  the  recognition  of  Federal 
and  State  Government,  was  correct  in  this  statement. 


54  Moravian  Missions  Among 

In  vain,  Steiner  reminded  them  of  yesterday 's  decision  that  they 
might  come  and  live  among  them ;  the  Chiefs  averred  that  must 
be  a  misunderstanding!  Even  Steiner  lost  his  calmness  at  this 
and  said  if  they  could  not  get  clear  on  this  point  they  would  go 
home!  With  all  serenity  the  Indians  replied,  "All  right,  no 
damage  has  been  done."  Agent  Lewis  advised  waiting  for  a 
few  days,  because,  as  so  often  the  case,  the  minds  of  the  Indians 
might  change  completely  within  a  short  time.  So  the  Brethren 
composed  themselves  with  the  best  grace  they  could  and  com- 
mended themselves  and  the  whole  matter  to  the  Lord.  To  be 
obliged  to  stay  at  this  place,  where  the  cost  of  living  was  high, 
at  the  expense  of  the  Society  w^orried  them  not  a  little.  De 
Schweinitz  drew  portraits  of  several  Chiefs  and  soon  everyone 
wished  to  have  a  sketch  made  of  himself !  Steiner  asked  Double- 
head  when  the  Brethren  might  talk  to  the  Chiefs  again  and  he 
said  that  in  two  nights  they  would  be  willing  to  listen  to  them 
once  more.  Col.  Buttler,  at  Southwest  Point,  to  whom  Steiner 
had  written  of  their  predicament,  wrote  sympathetically: 

"I  assure  you  that  I  am  disappointed  in  finding  the  Cherokees  so 
indifferent  as  to  the  future  welfare  of  tlieir  children  and  Nation. 
The  idea  of  your  being  obliged  to  feed  and  clothe  the  children  is  out 
of  the  question.     I  assure  you  I  am  quite  at  a  loss  how  to  advise." 

At  the  same  time,  he  cautioned  the  missionaries  not  to  attempt 
a  settlement  without  the  full  approbation  of  the  Chiefs. 

Came  another  Council,  September  30.  Col.  Henley  who  had 
arrived  at  Tellico  and  Major  Lewis  had  long  conferences  with 
the  Chiefs.  At  the  close  of  their  discussion,  Henley  said,  "Now 
I  have  another  matter  to  talk  over  with  you,"  and  spoke  of  the 
Brethren's  mission.  He  told  them  much  of  the  Society's  work 
among  northern  Indians ;  but  the  Chiefs  brought  out  con- 
tinual objections  and  excuses.  Col.  Henley  continued :  "I  earn- 
estly advise  you,  as  an  honest  man  as  you  know  me  and  know  I 
would  never  advise  you  but  for  your  best,  receive  these  people 
among  you.  You  will  not  soon  again  have  such  offers  for  your 
best  w^elf are. ' ' 

Doublehead  answered,  "There  is  no  hurry,  let  us  wait  until 
the  other  Chiefs  are  here." 

At  this  point,  Charles  Hicks,  a  half-breed,  who  was  Interpreter 
at  this  meeting,  asked  Steiner  to  tell  him  the  connection  of  the 


Southern  Indian  Tribes  55 

whole  matter  and  Steiner  carefully  explained  that  the  Brethren's 
main  object  was  to  preach  the  Gospel  to  the  Cherokee  Nation. 

"If  that  is  the  case,"  said  Hicks,  "I  will  help  you  all  I  can." 

Hicks  lived  in  Oostanaula  among  the  Upper  Cherokees.  At 
supper  he  said,  "If  the  Lower  Towns  will  not  take  these  people, 
we  'pipemakers'  will  receive  them." 

Steiner  replied  that  he  would  as  lief  go  to  the  "pipe-makers" 
and  "frog-eaters"  as  to  the  others.  (These  nick-names  were 
given  by  the  Lower  Cherokees  to  the  Upper  because  the  Upper 
Cherokees  made  long  clay  pipes  and  were  said  not  to  be  averse 
to  eating  frogs.) 

During  the  time  of  these  parleys,  the  Brethren  also  met  with 
another  encouragement.  A  man  named  James  Vann  asked 
whether  the  main  object  of  their  coming  was  to  teach  Religion. 

"Yes,"  said  Steiner. 

"Then  come  to  me  in  my  section  among  the  Upper  Cherokees," 
Vann  invited,  "j^ou  can  accomplish  more  among  them  than  in 
the  Lower  Towns." 

At  last  on  October  6,  after  the  annuity  had  been  distributed, 
the  last  Council  was  held  and  the  Brethren  were  invited  to  sit 
with  the  Chiefs.  Again,  Lewis  laid  the  matter  of  the  mission  be- 
fore them.  Chief  ' '  Gentleman  Tom ' '  was  speaker  for  the  Upper 
Cherokees ;  Doublehead,  the  spokesman  of  the  Lower.  Gentleman 
Tom  addressed  Little  Turkey  as  follows : 

"From  what  has  been  said  respecting  the  missionaries  of  the  Mora- 
vians, we  consider  their  intention  as  laudable.  Let  them  come  and 
make  the  trial;  we  hope  it  will  prove  beneficial.  We  ask  our  be- 
loved man,  Little  Turkey,  his  sentiments  on  the  occasion." 

Answered  by  Doublehead  for  Little  Turkey : 

"Respecting  those  missionaries,  it  has  been  nearly  twelve  months 
since  they  paid  us  the  first  visit.  Now  I  address  myself  to  the  Chiefs 
of  my  Nation.  I  hope  it  will  be  well  understood.  I  have  already 
mentioned  these  gentlemen  have  been  here  some  time.  Their  de- 
sire appears  to  be  good,  to  instruct  us  and  our  children  and  improve 
our  and  their  minds  and  Nation.  These  gentlemen,  I  hope,  will 
make  the  experiment;  we  will  be  the  judge  from  their  conduct  and 
their  attention  to  us  and  our  children,  this  will  enable  us  to  judge 
properly.  Should  they  not  comply  as  now  stated,  the  Agent  will  be 
the  judge  for  the  Red  people. 

"We  advise  them  to  live  at  Mr.  McDonald's  and,  that  both  Upper 
and  Lower  may  have  the  benefit,  we  think  it  best  if  one  goes  to  Mr, 
McDonald's;  the  other,  to  James  Vann." 


56  MoRAviAx  Missions  Among 

Steiner  thanked  them  heartily  and  said  the  Society  had  not, 
as  yet,  empowered  them  to  accept  a  location.  Hereupon,  all  the 
Upper  Chiefs  came  and  shook  hands  with  both  Brethren"  as  a 
token  of  friendship  and  the  sign  of  reception  into  their  country. 
The  Lower  Chiefs  remained  seated  and  our  missionaries  had  to 
go  to  them  to  shake  hands.  After  another  address  by  Little 
Turkey,  the  Council  came  to  an  end.  Doublehead  came  up  to 
Steiner  and  demanded  a  bottle  of  whiskey  because  he  helped  get 
the  proposition  through  Council.  (It  is  not  said  that  Steiner 
complied  with  the  request ! ) 

Bloody  Fellow  said,  "All  this  talk  and  trouble  could  have  been 
saved  it  you  had  had  a  paper  from  the  President." 

Steiner  and  de  Schweinitz  now  determined,  as  the  Chiefs  were 
breaking  up  to  return  to  their  homes,  to  accompany  one  or  the 
other  into  their  country  to  become  better  acquainted  in  the  land. 
James  Vann  was  very  willing  for  them  to  go  with  him  and  waited 
for  them  to  have  their  horses  shod,  etc..  Although  Vann  was  a 
wdld  and  dissipated  man,  he  showed  the  missionaries  every  kind- 
ness and  charged  them  nothing.  At  his  place  in  the  Upper 
Cherokee  country  they  stayed  several  days.  Vann  took  them  to 
Oostanaula,  on  the  Chickamauga,  and  other  places  where  they 
explored  the  territory  and  made  notes  about  suitable  localities ; 
then  the  Brethren  went  back  alone  to  Tellico  on  October  19.  The 
end  of  the  month  found  them  safely  in  Salem  to  the  great  joy 
of  their  loved  ones  and  of  the  congregation  which  had  sent  them 
forth. 

The  following  extracts,  commenting  on  locations  for  a  mission 
settlement  they  looked  over,  are  taken  from  their  report : 

1.  James  Vaiui's  place.  About  80  miles  form  Tellico,  not  far  from 
the  Connesauga  River,  a  branch  of  the  Coosa.  This  place  lies  on 
the  trail  between  South  Carolina  and  Georgia  and  is  counted  in  with 
Oostanaula,  which  belongs  to  the  Upper  Towns.  The  Connesauga 
River  is  the  boundary  between  the  Upper  and  Lower  Cherokees. 
Here  in  this  locality  lives  James  Vann,  a  half-breed  with  two  wives, 
very  dissipated  and  drunken,  yet  kind  and  hospitable.  He  is  a 
trader  going  often  to  Charleston  and  Augusta;  is  wealthy,  has  much 
land,  cattle  and  many  negro  slaves.  The  soil  is  good;  there  is  much 
limestone  and  many  fine  springs.  The  woods  abound  with  Oak, 
Hickory,  Chestnut  and  Pine  trees.  Two  miles  south  of  James  Vann's 
is  a  large  plantation  occupied  by  a  Mr.  Brown  who  wishes  to  move 
away.     Vann  thinks  he  could  buy  Brown's  improvements  for  about 


Southern  Indian  Tribes  57 

$20.     Indian  Towns  near  are:    Sumach  Town,  7  miles;  Rabbit  Trap, 
15  miles;   Coosawattee,  17  miles;   Oostanaula,  15   miles. 

Steiner  objects  to  this  plantation  near  Vann's  because  it  lies  too 
near  the  road  and  they  would  be  troubled  by  traveling  Indians  who 
would  help  themselves  to  what  was  in  the  fields.  There  is  too  much 
whiskey  in  the  neighborhood  and  immorality  and  drinking  around 
Vann's.  Also,  the  Indians  in  this  section  are  very  much  scattered, 
living  on  large  plantations. 

2.  Mr.  ^IcDonald's  place  at  Chickainauga  is  100  miles  southwest 
of  Tellico  and  1.3  to  15  miles  south  of  the  Tennessee  River.  Mc- 
Donald is  a  white  man  with  an  Indian  wife  and  a  large  family;  is 
wealthy  and  influential  with  the  Lower  Cherokees.  The  land  is 
good. 

Steiner's  objections:  The  missionaries  should  locate  on  no  man's 
property  but  should  be  independent.  This  section  is  not  healthful, 
the  Agent  Lewis  having  contracted  fever  thrice  in  one  season.  Mc- 
Donald does  not  seem  very  anxious  to  have  them  near.  Major 
Lewis  advises,  also,  that  this  place  is  too  far  removed  from  the 
frontier.  He  thinks  the  missionaries  should  not  be  too  far  from 
Tellico. 

3.  A  section  not  far  from  the  Hiwassee  Kiver,  located  40  miles 
south  of  Tellico,  40  miles  north  of  James  Vann,  60  miles  east  of 
Chickamauga  and  5  miles  west  of  a  long  chain  of  mountains  in  which 
are  nestled  the  Valley  Towns  of  the  Cherokees.  Steiner  and  de 
Schweinitz  were  much  impressed  with  this  section,  a  high  and  seem- 
ingly healthful  country.  Good  water  and  real  good  soil.  Mr.  Bur- 
gess, who  lives  here,  a  nice  man,  acquainted  in  Salem.  He  is  a  great 
enemy  of  Tom  Paine's  writings. 

AVhat  commends  tills  locality  to  Steiner  is  the  fact  that  it  lies 
about  equidistant  from  Upper  and  Lower  Cherokees.  Also,  the 
whites  and  half-breeds  seem  to  be  better  and  Burgess  would  like  to 
have  the  mission  near.  There  is  easier  correspondence  with  Salem  be- 
cause only  one  stream,  the  Tennessee,  need  be  crossed,  while  from 
Vann's  there  are  several.  Already  a  year  ago  Steiner  and  de 
Schweinitz  had  viewed  this  location  and  were  drawn  to  it. 

4.  A  place  hard  by  the  main  trail,  somewhat  nearer  Tellico  and 
four  or  five  miles  north  of  Mr.  Burgess'  improvements.  A  splendid 
spring  there,  good  land  and  a  better  site  for  a  building.  Steiner 
would  choose  this  if  a  congregation  already  existed;  now  there  were 
two  strong  objections:  it  was  too  near  the  main  highway  and  too 
far  from  the  Indians. 

The  Helpers'  Conference  in  Salem  met  on  November  17,  and 
the  report  of  the  two  deputies  was  thoroughly  gone  over.  The 
plans  above  mentioned  were  carefully  considered. and  Steiner's 


58  Moravian  Missions  Among 

statements  about  each,  pro  and  eon,  were  duly  weighed.  The 
location  at  the  Hiwassee  River  which  Steiner  particularly  recom- 
mended did  not  receive  the  approbation  of  the  Lord  and  when 
the  Conference,  in  full  assurance  of  faith,  submitted  the  next 
question,  whether  the  place  should  be  definitely  fixed  after  the 
Brethren  had  arrived  in  the  Cherokee  country,  they  received  in- 
struction that  the  place  should  be  decided  on  before.  Thus  each 
of  the  situations  in  the  report  was  laid  before  the  Lord  and  the 
lot  affirmed  that  in  the  neighborhood  of  James  Vann  a  beginning 
of  a  mission  among  the  Cherokees  should  be  made,  and  the  Text 
for  the  day  was  especially  suggestive  and  comforting  to  Confer- 
ence :  "I  will  instruct  thee  and  teach  thee  in  the  way  which 
thou  shalt  go :   I  will  guide  thee  with  mine  eye. '  "* 

The  Indians  being  desirous  that  the  consent  which  they  had 
given  might  be  confirmed  by  the  President  of  the  United  States, 
applications  were  accordingly  made  to  him  as  follows,  dated: 
"Salem,  in  North  Carolina,  18th  Nov.,  1800. 
"Samuel  Dexter,  Esq.,  Secretary  of  War. 

"Honored  Sir,  The  undersigned  beg  leave  to  lay  before  your 
Honor  a  matter  virhich  is  to  them  of  importance  and  which,  in  their 
humble  opinion,  may  become  so  to  the  public. 

"Probably  your  Honor  is  not  unacquainted  that  the  Church  of  the 
United  Brethren  in  America  has  missions  among  the  Indians,  and 
that  Congress  has  granted  to  their  'Society  for  Propagating  the 
Gospel  Among  the  Heathen,'  working  among  the  Indians,  the  tracts 
where  the  three  towns  lay  which  their  Indians  formerly  inhabited 
and  now  are  settled  again  by  an  Act,  entitled:  'An  Act  regulating 
the  Grants  of  Land  appropriated  to  military  service  and  for  the 
Society  of  the  United  Brethren  for  Propagating  the  Gospel  among 
the  Heathen.'  Also,  that  the  States  of  Pennsylvania  and  the  Jerseys 
have,  by  Acts  of  Assembly,  incorporated  the  said  Society. 

"Prom  the  first  arrival  of  said  Brethren  in  North  Carolina,  the 
conversion  of  the  Cherokees  was  one  of  the  chief  reasons  for  their 
settling  there,  the  execution  whereof  was,  however,  delayed  by  the 
wars  and  similar  obstructions  that  happened  since,  until  last  year, 
as  well  as  this,  they  deputed  two  of  their  members,  who,  under  favor 
of  Mr.  Henley,  Agent  of  the  War  Department,  and  Mr.  Lewis,  Agent 
of  Indian  Affairs,  informed  themselves  concerning  the  mind  of  the 
said  Indians,  at  their  great  meeting  near  Tellico,  when  in  Council 
their  Chiefs  consented  to  their  living  among  them  if  properly  author- 
ized— as  they  express  it — by  their  Father — meaning  the  President 
of  the  United  States — with  his  seal  to  it. 

*Psalm  32:8. 


Southern  Indian  Tribes  59 

"Not  doubting  that  the  same  has  already  been  mentioned  to 
Government,  we  make  bold  to  beg  of  you,  Sir,  to  procure  the  said 
Society  leave  to  send,  from  time  to  time,  persons  upon  such  mis- 
sion as  may  be  wanting  for  it,  whereto,  for  the  present,  we  propose 
the  Rev.  Abraham  Steiner,  who  would  be  willing  to  go  with  his 
family  and  such  assistants  as  may  be  required  to  instruct  them  and 
their  children  in  the  principles  of  our  Holy  Religion  as  well  as  in 
useful  arts,  whereby  it  is  hoped  that  their  real  happiness  may  be 
effected. 

"The  Government  of  the  United  States  having  already  taken  such 
ample  measures  for  the  civilization  of  these  people  and,  we  flatter 
ourselves,  the  endeavors  of  the  said  Society,  for  the  improvement 
of  the  poor  heathen  will  be  correspondent  to  the  same,  we  are  the 
more  encouraged  to  urge  this  matter  which  has  been  of  anxious  con- 
cern to  us  these  many  years. 

"Not  doubting  that  your  Honor  will  view  the  premises  in  the  same 
salutary  light,  we  trust  that  you  will  recommend  it  to  the  President 
of  the  United  States,  on  whose  paternal  care  the  Indians  make  so 
great  dependence,  to  grant  the  sanction  to  the  undertaking  in  the 
manner  which  they  wish  for.  The  Indians  expecting  our  final  de- 
termination concerning  the  place  where  a  beginning  may  be  made, 
we  shall  be  much  obliged  to  you  for  a  favorable  answer. 

"Please  to  accept  the  assurances  of  our  respect  and  best  wishes 
as,  Honored  Sir, 

"Your  most  obedient  and  humble  servants, 

"Frederick  Wm.  de  Marshall, 
"Christian  Lewis  Benzien,  p.t.. 
Directors   of  the    Society   for   Propagating   the 
Gospel  Among  the  Heathen." 

To  which  came  the  following  reply  under  date  of  December  9, 
1800,  from  the  War  Department : 

"Messrs.  F.  W.  Marshall, 

"Christian  L.  Benzein,  Gentlemen,  I  have  received  your  letter  of 
the  18th  ulto.,  and  submitted  it  to  the  President  of  the  United  States. 
Under  his  direction  I  enclose  a  permission  for  the  Rev.  Mr.  Steiner 
to  reside  among  the  Indian  tribes  for  the  purpose  of  diffusing  a 
knowledge  of  Christianity  as  well  as  of  the  useful  Arts. 

"Wishing  you  success  in  your  laudable  undertaking,  I  remain, 
Gentlemen, 

"Very  respectfully,  your  most  obedient  servant, 

"Samuel  Dexter." 


60  Moravian  Missions  Among 

The  document  read  as  follows : 

"To  All  to  Whom  These  Presents  Shall  Come,  Greeting: 

"Frederick  William  Marshall  and  Christian  Lewis  Benzien,  the 
present  Directors  of  the  'Society  of  the  United  Brethren  for  Pro- 
pagating the  Gospel  among  the  Heathen,'  having  represented  to  me 
that  the  Rev.  Abraham  Steiner  is  desirous  of  being  permitted,  under 
the  direction  of  the  said  Society,  to  reside  with  his  family  among 
some  of  the  Indian  tribes  within  the  United  States,  to  instruct  them 
and  their  children  in  the  principles  of  Christianity  as  well  as  in  use- 
ful Arts,  and  the  President  of  the  United  States  approving  of  the 
intentions  of  the  said  Society,  as  above  cited; 

"These  are  to  enjoin  on  all  Officers,  Civil  and  Military  and  all 
other,  the  good  citizens  of  the  United  States,  to  permit  said  Abraham 
Steiner  to  pass  and  repass  on  the  objects  of  his  mission;  he,  on  his 
part,  well  and  truly  observing  the  Constitution  and  Laws  of  the 
United  States  and,  particularly,  the  provisions  of  the  Law  entitled: 
'An  Act  to  Regulate  Trade  and  Intercourse  with  the  Indian  Tribes.' 
"Given  under  my  hand  and  the  Seal  of  the  War  Office  of  the 
United  States,  this,  the  9th  day  of  December,  in  the  year  of  our 
Lord,  One  Thousand  Eight  Hundred,  and  of  the  Independence  of  the 
United  States  the  Twenty-Fifth. 

"Samuel  Dexter,  Secretary  of  War." 
[SEAL] 

Tims  after  years  of  waiting  and  months  of  special  effort  which 
often  seemed  worse  than  useless;  after  strenuous  and  fatiguing 
journeys  amidst  sickness  and  difficulty;  after  long  interviews 
and  consultations  with  Government  officials  and  the  Chiefs  them- 
selves, the  Brethren  received  full  consent  of  the  Cherokee  Coun- 
cil, in  the  presence  of  Officers  of  the  United  States,  for  their 
Society  in  Salem  to  send  one  or  more  missionaries  to  live  among 
the  Cherokees.  The  return  journey  seemed  easier  to  Steiner  and 
de  Schweinitz  because  they  were  glad  of  heart ;  they  were  carry- 
ing careful  reports  showing  the  object  of  their  journey  accom- 
plished :    the  way  to  the  Cherokees  was  open  for  the  Gospel. 


Southern  Indian  Tribes  61 


CHAPTER  VII 
The  Beginning  of  the  Mission  Among  the  Cherokees, 

OR 

"They  That  Sow  in  Tears" 

The  year  1801  marks  the  reestablishmeut  of  the  Moravian 
mission  among-  southern  Indian  tribes  of  America  which  mission, 
as  we  have  seen,  was  begun  in  1735,  disrupted  in  1739,  re-at- 
tempted in  1753  and  re-agitated  in  1784. 

Abraham  Steiner,  whose  heart  was  ever  warm  for  the  Indian, 
is  to  be  considered  the  first  missionary  of  the  reestablished  work, 
though  his  actual  time  of  service  in  that  field  was  not  long. 

The  first  problem  confronting:  the  Brethren  in  entering  the 
newly  opened  door  to  the  Cherokees  was  the  finding  of  another 
missionary.  In  casting  about  for  available  men,  the  Conference 
deliberated  over  Gottlieb  Byhan.*  He  was  a  young,  unmarried 
Brother  and  "a  good  spirit  was  in  him,"  also,  he  had  proficiency 
in  weaving  and  baking  and  some  knowledge  of  music.  His  name 
was  taken  into  the  lot  which  affirmed  that  the  call  should  be 
extended  to  him  to  serve  the  Lord  wdth  Steiner  among  the  Chero- 
kees. Byhan  accepted  the  call  with  humility  of  heart,  trusting  in 
Divine  grace,  and  was  at  once  ready  to  go. 

At  eight  o'clock  on  the  night  of  April  12,  1801,  an  inspiring 
service  was  held  in  the  Salem  church  at  which  all  the  members 
of  the  congregation  who  could  possibly  attend,  were  present, 
for  the  solemn  sending  forth  of  the  Brethren  Abraham  Steiner 

*  Gottlieb  Byhan  was  born  at  Herwigsdorf,  near  Herrnhut,  Saxony, 
on  August  4,  1777.  His  parents  were  Frederick  Byhan  and  Eliza- 
beth, m.n.,  Ay.  He  arrived  at  Salem  in  1796.  in  1801,  he  accom- 
panied Bro.  Abraham  Steiner  on  a  mission  to  the  Cherokees  and  on 
Nov.  10,  of  that  year  was  married  to  the  Single  Sister  Dorothea 
Schneider  at  Salem.  Their  first  term  of  service  among  the  Chero- 
kees was  1801-1812.  Returned  to  Salem,  Byhan  served  the  congre- 
gation there,  first  as  keeper  of  the  Hotel  and  then  as  Warden  of  the 
Congregation.  Their  second  term  of  service  among  the  Cherokees 
was  during  the  years  1827-1832.  After  this  Byhan  served  as  pastor 
at  Bethabara  and  Friedland,  N.  C,  successively,  and  in  1842,  took 
charge  of  the  colored  congregation  at  Salem,  which  charge  he 
served  until  declining  health  in  1853  compelled  him  to  retire.  He 
died  Oct.  17,  1861,  at  Salem,  aged  84  years. 


62  Moravian  Missions  Among 

and  Gottlieb  Byhan  to  the  Indian  country.  Brother  Benzien 
led  the  meeting.  In  his  address,  he  stressed  the  fact  that  the 
Brethren  and  Sisters  of  this  day  were  not  the  first  to  have  a 
desire  to  preach  the  Gospel  to  the  Cherokees,  for  60  years  ago 
the  same  desire  had  existed  in  the  congregation,  namely  in  1740, 
when  the  sainted  John  Hagen  had  come  to  Georgia  with  a  view 
to  going  into  the  Cherokee  country.  At  that  time,  he  could  not 
carry  out  his  desire.  An  epidemic  of  smallpox  was  raging  which 
carried  away  about  one-half  the  tribe.  He  ministered  to  the 
sick  and  dying  and  spoke  the  Gospel  to  as  many  as  understood. 
There  seemed  little  response,  although  the  Cherokees  believed  the 
smallpox  had  come  on  account  of  their  evil  life. 

Brother  Benzien  referred  to  the  last  visit  of  Steiner  and  de 
Schweinitz  to  the  Nation,  the  approval  of  the  Chiefs  to  live 
among  them,  and  the  permission  for  this  from  the  President  of 
the  United  States.  He  said,  further,  that  he  did  not  know 
whether  the  mission  could  be  started  at  once  but  that  the 
Brethren  who  had  accepted  the  call  should  go  and  make  ready 
by  preparing  a  dwelling  and  planting  the  fields. 

Next,  in  the  service,  came  Byhan 's  reception  as  an  Acolyte  of 
the  Moravian  Church  with  prayer  and  the  Right  Hand  of  Fel- 
lowship, marking  his  entrance  into  this  particular  service  of  the 
Brethren's  Church. 

Both  Brethren  were  admonished  by  Brother  Benzien  carefully 
to  nurture  their  own  spiritual  life  and  to  hold  their  united  de- 
votions dail3\  Steiner  was  charged  particularly  with  the  preach- 
ing the  Gospel,  wherever  he  found  an  opening,  to  both  Indians 
and  negroes  on  Vann  's  estate. 

Whereupon  all  knelt  in  prayer  and  asked  of  the  Lord  the 
Spirit's  anointing  of  the  two  Brethren  and  that  He  would  be 
their  guide  and  stay  in  all  the  labors  and  difficulties  of  the  new 
undertaking.  For  the  Cherokees,  the  petition  was,  that  He,  the 
Saviour  of  all  men,  might  now  let  this  be  the  time  of  visitation 
for  this  poor  people;  to  save  them  from  all  bonds  of  the  arch- 
enemy and  receive  them  into  His  Kingdom  of  Grace,  and  to 
this  end,  to  give  them  open  ears  and  willing  hearts  to  hear  and 
receive  the  Gospel. 


Southern  Indian  Tribes  63 

A  hymn  and  the  Old  Testament  benediction  closed  this  service, 
after  which  the  members  of  the  Helpers'  Conference,  several 
Brethren  in  the  service  of  the  congregation  and  the  two  mis- 
sionaries had  another  meeting,  uniting  themselves  around  the 
Cup  of  Covenant  in  the  resolve  ever  to  remain  servants  of  the 
Lord  and  to  carry  on  His  work  in  spite  of  all  difficulties  and  to 
remain  united  in  deepest  bonds  of  love.  At  the  close,  they  gave 
one  another  the  kiss  of  peace. 

Accordingly,  the  Brethren  Abraham  Steiner  and  Gottlieb 
Byhan  set  out  on  horseback  and  w^th  one  pack  horse  April  13, 
1801,  "to  prepare  for  the  settlement  of  a  mission,' by  planting 
some  ground  with  provision  and  providing  an  habitation."  In- 
structions were  given  them  by  Conference  to  begin  their  Diarj' 
at  once.  A  letter  of  credit  was  given  them  to  Mr.  Hooker,  in 
Tellico.  They  reached  Tellico  in  safety  and  spent  several  days 
there.  Major  Lewis  loaned  them  another  pack  horse  and  Captain 
Buttler  gave  them  a  pack-saddle  and  thus  outfitted  they  left 
Tellico  on  April  28th  with  an  Indian  guide,  reaching  Yann  's  two 
daj's  later.  They  found  he  had  gone  on  a  journey  to  the  frontier 
of  Georgia,  and  Brown,  whose  improvements  Vann  had  promised 
to  buy  for  them,  had  not  yet  moved. 

The  only  thing  to  do  was  to  stay  at  Vann's,  awaiting  develop- 
ments. They  learned  that  Vann  had  cultivated  Brown's  planta- 
tion himself,  leaving  one  field  for  the  missionaries.  While  wait- 
ing for  Vann  to  return,  Steiner  contracted  malaria  and  lay  ill 
for  several  days,  Byhan  nursing  him  faithfully  while  much  kind- 
ness was  shown  by  the  members  of  Vann's  household.  When  he 
was  better,  both  began  to  clear  their  field  of  stubble  and  stumps. 
They  had  left  their  plow  in  Tellico  awaiting  an  opportunity  to 
have  it  sent  with  other  freight  and  thus  could  not  begin  the 
cultivation  of  their  garden  immediately. 

On  May  10,  the  first  service  in  the  Cherokee  country  was  held 
for  the  blacks  on  Vann's  plantation.  A  good  company  listened 
with  great  interest  to  Steiner 's  sermon  on  First  John  4 :9-10. 

Vann  returned  Ma}-  11,  and  assured  them  they  should  have 
Brown's  plantation,  " Springplace, "*  for  the  same  amount  he 
would  have  to  pay  for  it.     He  generously  insisted  that  they 

*Springplace  was  built  on  the  site  of  the  present  town  of  that 
name  in  Murray  County,  Ga. 


64  Moravian  Missions  Among 

should  stay  with  him  until  Brown  had  gone,  working  meanwhile 
on  their  field  of  nine  or  ten  acres,  ground  enough  for  their  first 
season. 

May  12,  Little  Turkey  arrived  with  a  letter  from  Captain 
Buttler  who  wrote  that  he  had  recommended  the  missionaries  to 
the  protection  of  Little  Turkey  and  told  him  to  speak  a  good 
word  for  them  at  the  coming  "Talk"  to  be  held  at  Oostanaula. 
Steiner  showed  Little  Turkey  the  pass  from  the  Secretary  of 
War  and  was  invited  to  come  to  the  "Talk"  which  would  take 
place  in  six  nights. 

May  20,  they  had  finished  planting  their  field  with  corn.  James 
Vann  rend'ered  them  splendid  assistance  in  this  work,  coming 
with  six  teams  and  many  negroes,  so  that  it  was  accomplished 
in  a  short  time. 

On  that  day  Steiner  left  with  Vann  to  attend  the  "Talk." 
going  a  distance  of  18  miles  to  destination.  The  Talk  was  held 
in  the  Indian  Tow^n  House  of  Oostanaula — an  open  shed  with 
scats  of  plank — and  when  the  proceedings  were  about  to  begin,  an 
Indian  stood  by  a  high  pole  and  beat  on  a  drum  for  a  long  while 
until  all  the  Indians  had  gathered  and  were  seated,  fanning 
themselves — great  heat  prevailed — with  turkey  Mangs.  About 
seventy  Chiefs  of  the  Upper  Cherokees  w^ere  present.  Charles 
Hicks  was  Interpreter. 

After  their  other  business  had  been  attended  to,  which  con- 
sumed much  time,  Little  Turkey  made  an  address,  and,  pointing 
to  Steiner,  recommended  him  and  his  family  to  the  friendship 
and  protection  of  the  assembly.  Steiner  expressed  his  thanks 
and  had  occasion  to  use  the  title:  "Society  for  Propagating  the 
Gospel  among  the  Heathen."  Hicks  had  a  terrible  time  trying 
to  interpret  this  ;  finally,  he  put  ' '  Indians ' '  for  ' '  Heathen ' '  and 
made  a  long  detour  around  the  rest !  One  of  the  Chiefs  came 
from  the  center  of  the  group  and  gave  Steiner  his  hand.  With 
these  friendly  overtures  the  "Talk"  came  to  an  end. 

Came  Whitsunday  and  Steiner  preached  to  half-breeds,  blacks 
and  whites.  The  Brethren  lost  no  opportunity  to  speak  of  Christ 
to  individuals  of  the  tribe  who  were  continually  coming  and  go- 
ing at  Vann's.  More  and  more  they  realized  the  almost  in- 
superable difficulties  connected  with  the  learning  of  the 
language.     Most  of  the  half-breeds  understood  English  but  the 


Southern  Indian  Tribes  65 

Brethren  noted  with  heavy  hearts  how  indifferent  they  and  all 
the  Indians  were.  In  personal  conversation  on  spiritual  themes 
they  would  say  "yes"  just  to  evade  the  issue.  During  preaching, 
the  Indians,  espiecially,:WX)uldi  stay  a,  while,  then  walk  away.  Vann, 
too,  showed  the  greatest  indifference  to  the  object  of  the 
Brethren's  presence.  Sundays  at  his  house  were  usually  given 
over  to  drinking.  All  these  discouraging  features  the  Brethren 
laid  before  the  Throne  of  Grace  with  man}'  a  sigh  and  tear ;  their 
only  comfort  being  mutual  encouragement  of  one  another  before 
the  Lord. 

In  June,  the  missionaries  had  begun  to  fell  trees,  splitting 
them  into  boards  for  a  hut  on  Brown's  plantation  which  Vann, 
meanwhile,  had  bought  for  them.  Three  months  after  leaving 
Salem  they  moved  into  their  little  cabin.  That  same  day  Brown 
left  with  his  family,  his  possessions  loaded  on  many  packhorses. 
At  night,  July  13,  after  the  missionaries  had  lit  their  pine  torch, 
they  dedicated  the  place  and  themselves  anew  to  the  Lord.  The 
Text  for  the  day,  "I  will  make  thy  name  to  be  remembered  in 
all  generations;  therefore  shall  the  people  praise  thee  for  ever 
and  ever,"*  was  a  great  comfort  to  them. 

Let  us  look  about  a  little  on  the  "mission  premises."  Spring- 
placet  is  two  miles  east  of  the  Connesauga  River,  two  and  one- 
half  miles  south  from  Vann's,  seven  miles  south  of  Sumach 
Town,  sixteen  miles  north  of  Oostanaula  and  on  the  road  which 
leads  from  Oostanaula  to  Tellico.  Forty  acres  of  the  land  are 
clear,  mostly  bottom  lands  with  red,  fertile  soil.  The  mission- 
aries' field  which  has  been  cultivated  for  thirty  years,  still  grows 
fine  corn.  In  the  woods  are  pine,  hickory,  black,  white,  and  post 
oak,  chestnut,  walnut,  mulberry,  poplar  and  sourwood  trees.  In 
the  lowlands  stand  maple,  beech,  elm  and  sweetgum  trees,  with 
a  thick  underbrush  of  sassafras  and  sumach.  In  the  earlj'  sum- 
mer there  is  much  grass  and  clover  in  the  meadows.  Three  fine 
springs  flow  out  of  beds  of  limestone.  Brown's  buildings  are 
in  very  bad  repair  and  infested  with  fleas  and  vermin.  In  gen- 
eral, Springplace  is  a  camping  ground  for  Indians. 

*  Psalm  45:17. 

t  Springplace  was  about  400  miles  from  Salem,  by  way  of  Knox- 
ville,  Tennessee. 


66  Moravian  Missions  Among 

The  Brethren  lived, in  the  first  months  mainly  on  corn  bread, 
eggs  and  coffee;  meat  they  had  none.  Once  several  Indians 
came  to  remain  over  night  and  they  shared  with  them  what  they 
had  to  eat  and  it  was  only  bread  and  water.  They  fared  better 
when  their  garden  yielded  an  abundance  of  fresh  vegetables. 
Wayfaring  Indians  also  made  use  of  the  garden,  helping  them- 
selves to  anything  they  pleased  and  the  Brethren  dared  not  speak 
a  word  against  it. 

August  31st  Steiner  set  out  for  Southwest  Point  where  a 
Treaty  between  the  United  States  Government  and  the  Cherokees 
was  to  be  concluded.  He  describes  his  experiences  on  the  trip 
very  graphically;  coming  first  to  Tellico,  then  Trimble's  Ferry 
—where  he  found  the  Trimble  family  staunch  Presbyterians  and 
held  prayer  for  them  at  night — arriving  in  Southwest  Point 
September  3rd.  Vann  had  already-  come.  Steiner  was  rejoiced 
to  find  a  package  of  letters  from  Salem,  containing,  among  other 
items,  the  advice  for  Steiner  and  Byhan  to  return  to  Salem  as 
soon  as  possible. 

About  300  Indians  had  gathered  for  the  Treaty  proceedings. 
Little  Turkey  did  not  come  and  for  this  reason :  the  President  of 
the  United  States  did  not  come  in  person  but  sent  deputies; 
therefore.  Little  Turkey,  the  Head  of  the  Cherokee  Nation,  did 
not  come  in  person,  but  sent  deputies ! 

Steiner  and  Vann  paid  a  visit  to  the  camp  of  the  Commission- 
ers, where  ihey  found  General  Wilkinson,  Col.  Hawkins,  General 
Pickens  and  the  present  Agent  of  Indian  Affairs  among  the 
Cherokees,  Col.  Return  J.  Meigs.  All  received  Steiner  in  a  very 
friendly  manner;  Wilkinson  and  Meigs  at  once  asking  about 
Heckewelder.  Steiner  "fell  in  love,"  as  he  puts  it,  with  Col. 
Meigs  as  a  "brave,  lovable  man."  Meigs  knew  Heckewelder, 
having  visited  in  Gnadenhuetten  and  Goshen ;  he  had  been,  also, 
in  Zeisberger's  house.  Steiner  was  introduced,  likewise,  to 
Governor  Roan  of  Tennessee  and  two  gentlemen  from  England 
who  were  with  him;  one  of  them,  a  Mr.  Sharpe,  knew  Bishop 
La  Trobe  personally. 

The  following  day  Steiner  had  an  interview  with  Col. 
Hawkins,  Superintendent  of  Indian  Affairs  for  the  southern 
States,  and  he  told  Steiner  that  never  had  he  seen  the  Indians 
so  full  of  mistrust  toward  the  Government  of  the  United  States 


Southern  Indian  Tribes  67 

and  all  its  laws  and  so  full  of  bitterness  against  the  white  people. 
They  were  very  ungrateful  for  what  the  Government  was  doing 
and  were  continually  demanding  more  and  Hawkins  said  he 
would  not  be  surprised,  if  the  dissatisfaction  continued,  to  see 
them  take  up  the  Tomahawk  if  opportunity  offered.  In  regard 
to  the  Moravian  mission  among  the  Cherokees,  Hawkins  advised 
to  proceed  in  a  small  way  and  not  to  enlarge  the  plans  without 
the  consent  of  the  Chiefs. 

At  noon,  September  4,  the  beginning  of  the  Treaty  proceed- 
ings was  announced  by  sixteen  cannon-shots.  The  Commissioners 
went  into  a  large  booth  prepared  for  the  meeting  and  soon  forty 
Chiefs  came  marching,  single  file,  with  ' '  The  Glass ' '  at  the  head, 
into  the  booth,  shaking  hands  with  the  Commissioners  as  they 
entered.  All  sat  down  in  a  circle  on  benches.  Doublehead  was 
speaker  for  the  Indians,  General  Wilkinson  for  the  Commission- 
ers. Charles  Hicks  was  Interpreter.  All  smoted  in  silence  for 
a  season  then  Wilkinson  made  an  address  in  which  he  assured  the 
Indians  of  the  protection  of  the  President  and  told  them  to  be- 
ware of  the  talk  of  unscrupulous  whites — traders,  etc., — with 
whom  he  urged  them  to  deal  honestly  but  not  to  heed  their 
advice.  Thereupon  he  asked  the  Indians  if  they  had  any  land 
for  sale?  If  so,  the  Government  would  buy  it  and  pay  them 
faithfully;  if  not,  no  more  should  be  said  about  it.  Then  he 
mentioned  the  fact  that  the  white  people  in  the  Mississippi  Terri- 
tory and  in  the  States  of  Tennessee,  South  Carolina  and  Georgia 
were  complaining  that  they  lived  so  far  apart  with  no  com- 
munication as  the  trails  were  so  narrow  and  often  blocked  with 
fallen  trees,  etc.  They  wished  to  make  the  roads  wider  and 
passable  so  that  they  could  have  more  intercourse  among  them- 
selves and  their  Red  brethren.  Doublehead  answered,  that  the 
Chiefs  would  give  their  replj^  tomorrow. 

When  they  met  again,  Doublehead  made  a  long  declamation 
against  the  injustice  of  the  whites:  they  always  wanted  the  In- 
dian 's  land ;  only  a  short  while  ago  an  Indian  woman  had  been 
murdered  by  a  white  man.  He  flatly  declined  the  road  proposi- 
tion and  said,  evidently  the  narrow  trails  were  wide  enough  for 
the  white  people  to  find  the  Red  man 's  land !  General  AVilkin- 
son,  in  reply,  said  only,  that  all  they  had  spoken  would  be  faith- 
fully laid  before  their  father,  the  President.  Whereupon  the 
meeting  broke  up. 


68  Moravian  Missions  Among 

On  his  return  journey  to  Spring-place,  Steiner  had  occasion  to 
hear  from  several  quarters  that  the  feeling  of  the  whites  against 
the  Indians  was  growing  bitter ;  one  assertion  predicted  that  the 
Cherokees  would  be  allowed  to  remain  only  ten  more  years  in 
their  country.  Little  Turkey  stopped  at  Springplace  for  a  brief 
visit  right  after  the  meeting  and  the  missionaries  learned  from 
him  that  there  was  to  be  held  soon,  a  great  meeting  of  Cherokees, 
Creeks,  Chickasaws  and  Choctaws  and  the  Brethren  could  gather 
that  the  plan  was  to  make  a  confederation  among  them  to  oppose 
any  orders  of  the  United  States  Government  and  to  allow  no 
roads  through  their  territory. 

After  Steiner  returned  to  Springplace,  preparations  w^ere 
made  to  journey  to  Salem  whither  they  had  been  called  to  come. 
Mr.  Yann  saw  that  Steiner  was  weak  and  made  him  accept  a  good 
horse  to  ride  to  Salem.  He  also  arranged  that  Ned,  one  of  his 
negroes,  should  live  at  Springplace  in  the  absence  of  the 
Brethren.  In  spite  of  Vann's  personal  shortcomings,  he  was 
uniformly  kind  to  the  Brethren  and  it  is  hard  to  see  how  they 
would  have  fared  without  his  friendly  assistance.  The  journey 
was  begun  September  21,  after  the  Vann's  had  loaded  them  with 
provisions.  They  reached  Salem,  October  8,  without  any  mishap 
whatever. 

Steiner 's  health  at  this  time  was  precarious;  he  was  sick  in 
Salem  for  several  weeks  and  very  weak,  so  that  it  became  evident 
he  could  not  at  this  time  return  to  his  post.  Byhan  signified 
great  desire  to  return,  and  Conference  deliberated  over  a  suit- 
able Brother  to  return  with  him.  Martin  Schneider,  who  had 
visited  the  Cherokees  eighteen  years  before  and  was  now  Pastor 
of  Friedberg  congregation,  expressed  a  willingness  to  go  but  the 
lot  did  not  give  approbation.  This  was  the  case  with  other 
Brethren  proposed.  After  much  deliberation  and  prayer  Con- 
ference came  to  the  conclusion  that  Brother  Bj^han  should  marry 
and  he  and  his  wife  should  be  permanent  missionaries  among 
the  Cherokees.  This  plan  seemed  feasible  inasmuch  as  Byhan 
felt  sure  there  was  no  danger  for  a  couple  to  reside  alone  at 
Springplace.  This  proposition  was  approved  of  the  Saviour 
and  the  Single  Sister  Dorothea  Schneider,*  when  approached  by 
Conference  with  this  call,  found  herself  willing  to  follow  the 

*  Born  Jan.  6,  1769,  died  July  8,  1854,  at  Salem,  N.  C. 


Southern  Indian  Tribes  69 

direction  of  the  Lord.  They  were  married,  Nov.  16,  1801,  and 
preparations  for  the  journey  were  made  without  delaj^  on  account 
of  approaching  winter.  Brother  Jacob  Wohlfahrt,  Pastor  at 
Friedland,  was  chosen  to  accompany  them  to  Springplace  and 
to  remain  with  them  temporarily  until  the  Byhans  were  well 
established  in  their  home  among  the  Indians.  Up  to  the  last 
moment,  Steiner  had  hoped  to  be  able  to  return,  but  about  this 
time  became  really  dangerously  ill. 

Thus  on  November  24,  1801,  Brother  Gottlieb  Byhan  and  wife, 
Dorothea,  and  Brother  Jacob  Wohlfahrt  left  Salem  for  Spring- 
place,  undertaking  the  journey  in  a  large  wagon,  driven  by  John 
Krause.  They  were  accompanied  as  far  as  Bethania  by  the 
Brethren  Benzien,  Gambold,  Pfohl,  Eldridge,  Fetter,  Zevely  and 
Meinung.  Arrived  at  Bethania,  a  little  farewell  service  was  held 
at  Peter  Hauser's  home;  then  the  missionaries  went  on.  They 
crossed  the  Little  Yadkin  and  came  over  the  Blue  Ridge  and 
New  River,  next  to  the  South  and  Middle  Forks  of  the  Holston 
River,  reaching  Abingdon  on  December  2 ;  Knoxville  was  reached 
December  9.  At  their  next  stop,  Tellico,  they  were  received  with 
much  kindness  by  Mr.  Hooker.  The  good  road  ended  at  this 
place,  hence  the  driver  set  out  on  the  return  journe}^  for  Salem, 
and  the  missionaries  hired  a  packhorse  and  an  Indian  guide  for 
the  rest  of  the  way.  The  nights  found  them  encamped  in  the 
woods  under  the  open  sky,  and  several  times  they  were  thorough- 
ly soaked  with  rain,  having  no  tent  for  shelter.  Coming  to  the 
Hiwassee,  they  found  the  water  very  high.  Wohlfahrt  managed 
to  get  across  on  his  horse  and  the  guide  took  Mrs.  Byhan  over 
in  a  canoe.  Wohlfahrt  called  to  Byhan  not  to  venture  into  the 
flood  with  the  packhorse  and  went  back  in  the  canoe  and  trans- 
ferred the  horse's  load  into  it.  This  was  a  blessing,  for  when 
Byhan,  on  the  horse,  was  in  mid-stream,  the  girth  tore  and  the 
pack-saddle  went  into  the  water.  After  a  hard  struggle  B3^han 
and  horse  landed  safely  and  the  saddle  was  rescued. 

On  December  16,  the  missionary  party  heard  the  sad  news  that 
the  Indians  had  driven  away  Ned,  Vann's  negro  left  in  charge 
of  the  Springplace  premises,  and  had  robbed  the  house.  That 
same  day  they  reached  their  destination  and  found  many  articles 
stolen  and  things  generally  in  bad  condition.  One  can  imagine 
somewhat  how  they  felt,  tired  out  from  the  long,  arduous  and 


70  Moravian  Missions  Among 

most  uncomfortable  journey,  arriving  in  the  desolated  cabin. 
We  would  expect  our  fatigued  missionaries  to  come  down  with 
a  heavy  attack  of  the  blues,  but  their  diary  records  a  praise  ser- 
vice held  that  yery  night,  thanking  God  for  preservation  on  the 
journey  and  praying  for  an  open  door  for  the  Gospel  among  the 
Cherokees !  Praying,  too,  to  be  given  perseverance  when  no 
results  of  their  work  could  be  seen !  This  service  of  praise  was 
followed  on  each  successive  night  during  many  years  with  a 
similar  meeting  for  prayer,  praise  and  the  study  of  the  Word 
of  God. 

Wohlfahrt  preached  at  Vann's  the  following  Sunday  to 
Indians  and  blacks  on  John  3:16.  Also,  on  New  Year's  Day, 
1802,  a  New  Year  discourse  at  the  same  place.  A  Mr.  Austill  had 
invited  the  missionaries  to  come  and  preach  at  his  house  in 
Oostanaula,  which  was  done  on  January  2.  Their  host  took  them 
into  a  cave,  entering  on  one  side  of  a  mountain  and  emerging 
from  the  other ;  in  this  cave  they  saw  many  strange  rock  forma- 
tions. 

On  January  26,  after  Wohlfahrt  had  rendered  great  help  in 
getting  the  Byhans  settled,  he  began  his  return  journey  to  Salem. 

January  31,  Nancy  Vann,  sister  of  James  Vann,  came  to  live 
with  the  Byhans  at  Springplace.  She  brought  with  her  two 
cows,  as  the  cows  of  the  missionaries  were  still  at  large  in  the 
woods.  Vann's  negroes  built  a  cabin  for  her  and  her  presence 
soon  became  a  great  help  to  the  missionaries  as  a  companion 
and,  chiefly,  because  Nancy  could  speak  with  the  Indians  who 
often  came  by.  Nancy  Vann  had  a  cousin,  likewise  a  half-breed, 
and  both  came  very  faithfully  to  the  devotional  meetings  in  the 
mission  house,  being  especially  delighted  with  the  singing. 

In  February,  something  stirred  in  the  consciences  of  certain 
Cherokee  Indians  within  the  neighborhood.  "Standing  Turkey" 
and  two  others  came  and  brought  back  several  of  the  articles 
which  had  been  stolen ;  plates,  spoons,  etc. ! 

March  17,  1802,  Abraham  Steiner  arrived  from  Salem  and 
was  received  with  unbounded  joy  at  Springplace.  On  March  24, 
the  first  official  Mission  Conference  of  the  Moravians  in  the 
Cherokee  country  was  held.  Present,  Abraham  Steiner,  Gottlieb 
and  Dorothea  Byhan.  Resolutions  were  set  down  in  the  minutes 
as  follows : 


Southern  Indian  Tribes  71 

"1.  One  of  the  houses  is  to  be  repaired  and  a  floor  laid  in  it. 
This,  in  preparation  for  an  additional  missionary  family.  To  be 
done  when  the  work  in  the  fields  is  more  slack. 

"2.  Re  school.  Scholars  cannot  be  boarded,  but  such  as  would 
come  would  be  instructed  several  hours  each  day.  Steiner  will 
communicate  this  to  Vann  and  his  sister. 

"3.  Since  some  of  Vann's  negroes  usually  stay  around  the  mission 
premises  over  night,  decided  to  read  something  every  night  in  their 
hearing.     Spangenberg's  'Idea  Fidei  Fratrum'  chosen. 

"4.  Will  preach  at  Vann's  any  time  there  is  opportunity,  but  the 
effort  is  to  be  made  to  hold  more  and  more  services  at  Springplace. 

"5.  When  strangers  are  present  the  night  meetings  are  to  be 
conducted  in  English.  Tuesday,  Prayer-meeting;  Wednesday,  Bible 
study;    Friday,  Passion  Litany. 

"6.  Several  pastoral  calls  are  to  be  made,  especially  to  Nancy 
Vann  as  she  seems  a  little  distant  and  suspicious." 

A  very  cordial  letter  from  Col.  Eeturn  Jonathan  Meig's,  South- 
west Point,  who  was  now  United  States  Ag^ent  for  the  Cherokees, 
cheered  and  encouraged  the  missionaries.  The  good  colonel 
praised  their  undertaking  and  urged  them  to  call  on  him  for  any 
assistance  in  his  power.  He  felt  sure,  though  the  beginnings  of 
the  undertaking  were  discouraging,  that  the  Cherokees  would 
eventually  respond  to  the  message  of  the  Gospel. 

School  opened  at  the  mission  station  March  26,  1802.  Sally, 
Vann's  youngest  daughter,  was  the  first  scholar;  the  second, 
Polly  Vann,  Sally's  cousin,  came  April  14.  The  first  schedule 
was  one  hour  of  instruction  each  day. 

A  final  Conference  was  held  before  Steiner  left  for  Salem. 
The  situation  appeared  very  discouraging  so  far  as  the  real 
object  of  the  mission  was  concerned ;  not  knowing  their  language, 
it  seemed  that  years  must  elapse  before  the  Cherokees  could  be 
reached,  Steiner  was  requested  to  lay  before  the  Conference  in 
Salem  two  suggestions  to  remedy  this  great  difficulty:  "Would 
a  young  Brother  volunteer  to  go  and  live  in  the  Indian  Towns 
where  he  would  hear  only  the  Cherokee  language ;  or,  should  they 
try  to  get  an  elderly,  honest  Indian  and  his  wife  to  come  and 
live  with  them  to  give  instruction  ? 

Steiner  started  back  May  29,  leaving  the  Byhans  well  supplied 
with  fine  garden  produce  and  the  mission  fields  promising  good 


72  Moravian  Missions  Among 

harvests.  The  missionaries  had  two  horses,  six  head  of  cattle, 
eighteen  hogs,  twenty  chickens  and  nine  ducks!  In  the  outer 
circumstances,  therefore,  they  were  comfortable;  but  the  fare- 
well found  both  sides  somewhat  heavy  hearted  over  meagre 
prospects  for  the  progress  of  the  Gospel.  Steiuer  reached  Salem 
safelj",  June  7. 

Even  before  his  arrival,  Conference  had  considered  the  advis- 
ability of  sending  one  of  their  number  to  look  over  the  field  and 
to  cheer  the  missionaries.  Brother  John  Gambold  had  been 
designated  for  this  official  visit,  largely  because  he  felt  a  great 
desire  to  be  of  service  in  the  Gospel  to  the  Cherokees.  He  was 
to  carry  the  heartening  resolution  of  Conference  to  the  lonely 
Byhans,  that  another  missionary  couple  would,  ere  long,  be  ap- 
pointed for  the  Cherokee  mission.  Gambold  awaited  Steiner  's  re- 
turn, when  the  two  suggestions  he  brought  from  the  mission  Con- 
ference were  duly  considered.  In  their  efforts  to  secure  an  Indian 
or  an  Indian  couple  to  live  with  them  for  the  sake  of  the 
language,  the  Byhans  were  to  be  encouraged.  At  the  same  time, 
the  suggestion  that  a  single  Brother  be  sent  to  live  in  the  Indian 
Towns  for  the  same  purpose,  was  deemed  excellent.  Every  effort 
was  made  to  secure  a  fit  subject.  In  Salem,  at  the  time,  there  was 
no  man  capable  for  this  in  the  Single  Brethren 's  Choir ;  hence. 
Conference  applied  to  Bethlehem.  In  due  time  came  the  answer 
that  the  Brethren  there  could  not  even  supply  the  same  need 
for  the  Fairfield,  Canada,  mission.  Neither  could  the  Unity's 
Board  help  the  Salem  Brethren  in  this  matter ;  all  of  which  did 
not  tend  to  brighten  the  prospects  for  the  future  of  the  Chero- 
kee mission. 

However,  Gambold 's  visit  of  about  six  weeks  to  Springplace 
did  inject  new  life  and  hope  into  the  situation.  He  was  a  man 
after  God's  own  heart,  combining  whole-souled  consecration  and 
devotion  to  the  Lord's  cause  with  a  persistent  optimism  and 
sound  judgment.  Also,  he  imbibed  more  and  more  love  for  the 
Cherokees  and  on  his  return  to  Salem  in  August  expressed  a 
desire  to  serve  the  Lord  among  them.  His  name  was  forthwith 
taken  before  the  Lord  but  the  Saviour's  sanction  was,  for  the 
present,  not  given. 


Southern  Indian  Tribes  73 

Reinforcements  to  Spring-place  came  in  the  persons  of  Jacob 
Wohfahrt*  and  his  wife  Elizabeth,  December  19,  1802.  Their 
children  were  left  behind  in  Salem,  one  married  daughter  and 
three  sons :  the  oldest  to  learn  a  trade,  the  others  to  be  in  school. 

Previous  to  their  coming  and  in  preparation  for  the  enlarged 
missionary  staff,  important  building  operations  were  carried 
out  at  Spring-place.  The  first  cabin  was  sadly  out  of  repair  and 
inconveniently  located  with  regard  to  the  spring.  At  first,  one 
large  house,  adequate  for  two  families  was  considered,  but  this 
plan  M^as  changed  to  two  houses,  each  20  x  24  feet,  9  foot  ceiling, 
built  with  the  roofs  in  a  straight  line,  but  with  a  20  foot  space  be- 
tween, intended  to  be  roofed  over  later  for  a  meeting  house. 

Early  in  1803,  when  the  new  missionaries  were  settled,!  a 
mission  Conference  was  held  in  which  arrangements  were  made 

*  John  Jacob  Wohlfahrt,  born  August  9,  1755,  Broadbay,  Maine, 
died  August  4,  1807,  Hope,  N.  C.  He  was  son  of  Johann 
Jacob  Wohlfahrt,  and  Sophia  Barbara,  m.n.  Voight.  He  came  to 
Wachovia,  in  1769,  with  his  mother  and  stepfather,  Adam  Shu- 
macher.  Was  apprenticed  to  the  mill-wright,  Jacob  "Van  Der  Merk. 
Settled  in  Salem  in  1772.  Married  August  15,  1788,  at  Salem,  to 
Elizabeth  Schneider  (born  September  30,  1759,  Priedensthal,  Pa., 
died  August  2  6,  1812,  Salem,  N.  C).  He  was  ordained  a  Deacon  in 
1788;  served  as  Pastor  at  Hope,  1788-1792;  pastor  at  Friedland, 
1801-1802;  missionary  to  the  Cherokee  Indians,  1802-1805;  pastor 
at  Friedland  1805-1806;  pastor  at  Hope,  1807.  His  Memoir  says: 
"His  humble  and  unassuming  character,  his  true  and  faithful  heart 
toward  his  Brethren,  by  which  he  became  so  generally  beloved,  and 
what  else  adorned  him  amongst  the  children  of  God,  will  be  long 
remembered  amongst  us." 

t  Wohlfahrt  was  fitted  out  at  Salem  with  the  following  articles 
for  the  Cherokee  mission: 

5  9  lbs.  iron  and  steel  1  draw  knife 
1  plowshare                                            1  wood  saw 

1  shovel  1  carpenter  saw 

1  tomahawk  3  taper  bits 

1  hatchet  1  doz.  awls 

1  hoe  1  mallet 

6  lbs.  nails  3  chisels 

1  large  butcher  knife  1  plane 

4  cabbage  knives  1  harness 

4  hanging  locks  1  saddle 

2  iron  lamps  6  pack  girths 

1  grindstone  1  side  saddler  leather 


Moravian  Missions  Among 


for  the  joint  household  and  services  were  arranged  for  Sundays 
and  week  nights.  The  Brethren  no  longer  went  to  Vann  's  house 
to  preach;  there  was  little  interest  among  the  blacks  there  and 
usually  much  disorder  on  Sundays  with  drinking,  etc. 

Nancy  Vann  was  much  impressed  with  a  picture  the 
Wohlfahrts  had  brought  with  them.  It  represented  the  suffering 
Saviour.  As  best  they  could,  the  missionaries  tried  to  explain 
to  her  the  meaning  of  it  and  on  one  such  occasion  noticed  tears  in 
her  eyes.  In  other  ways,  she  showed  many  hopeful  signs  of  com- 


4  lbs.  glue 

12  lbs.  rice 

2  large  saddler  needles 

1  lb.  indigo 

1  doz.  awls 

2  lbs.  gun  powder 

2  doz.  shoe  awls 

10  lbs.  shot 

6  pr.  men's  shoes 

1  gun 

6  pr.  women's  shoes 

1  bottle  white  drops 

1  pkg.  buckles 

1  bottle  mint  extract 

3  wool  hats 

1   syringe 

7  yds.  red  flannel 

1  bleeding  instrument  and  sponge 

2  blankets 

3   Liturgy  books 

7  yds.  cloth  for  overalls 

2  Gregor  "Prayers  for  Every  Day" 

7  yds.  cloth  for  mantle 

1  Dally  Texts 

1  doz.  scarfs 

1  "Word  of  the  Cross,"  Rissler 

45  yds.  cotton  strips 

1  Life  of  Pastor  Reichel 

11  yds.  muslin 

1  Songs  of  Pastor  Reichel 

9  bolts  tape 

1  "Something  for  the  Heart" 

2  yds.  dimity 

1  pocket  Dictionary 

121  yds.  fine  muslin 

1  North  American  Almanac 

3   caps 

i  Ream  writing  paper 

1  tin  cream  ladle 

2  pkgs.  ink-powder 

1  tin  blowpipe 

8  window  panes  7x9 

1  large  coffee  pot 

4  tin  plates 

1  tin  sausage  stuffer 

4  cook  pots 

1  tin  grater 

1  lb.  twine 

2  tin  snuff  boxes 

40  yds.  rope 

1  tin  candle-mold 

2  gross  shoe  binding 

6  gal.  Teneriffe  wine 

2  gross  quality  binding 

1  bbl.  flour 

1   gross  shirt  buttons 

20  lbs.  butter 

1  gross  white  corals 

25  lbs.  coffee 

50  darning  needles 

60  lbs.  sugar 

1   gross  sewing  needles 

4  lbs.  chocolate 

6  pkgs.  pins 

3  lbs.  tea 

6   thimbles 

2  lbs.  pepper 

4  pocket  knives 

1  lb.  pimento 

4  pen  knives 

2   oz.  cinnamon 

2  razors 

Southern  Indian  Tribes  75 

ing  to  the  light  and  the  missionaries  began  to  entertain  the  hope 
that  she  might  be  the  first,  under  their  ministry,  to  accept  Christ. 
Unfortunately,  at  this  stage,  she  married  a  half-breed  and  moved 
away  to  the  town  Coosewattee.  However,  the  good  impression 
made  on  her  was  not  lost.  She  begged  the  missionaries  to  come 
to  her  house  and  hold  a  meeting  for  which  she  promised  to 
gather  the  neighboring  Indians.  To  many  other  Indians  who 
came  and  went  at  Springplace,  the  missionaries  by  gestures  en- 
deavored to  convey  the  idea  of  God's  love  for  them.  Their 
ignorance  of  the  Cherokee  language  was  felt  by  them  to  be 
tragic. 

Imagine  the  consternation  of  the  missionaries  when  on  June 
10,  1803,  they  received  the  following  letter  through  Major  W.  L. 
Lovely,  Asst.  Agent  for  the  Cherokees,  an  outcome  of  a  Talk  held 
at  Oostanaula,  June  5,  and  addressed  to  Wohlfahrt: 

"Dear  Sir,  I  have  to  inform  you  by  the  request  of  the  Cherokee 
Chiefs  of  the  result  of  their  Talk  at  Oostanaula,  June  5th. 

"They  observe  that  a  long  time  has  elapsed  since  a  school  was 
to  be  erected  for  the  instruction  of  their  youth  in  order  to  prepare 
their  minds  to  receive  the  doctrines  of  religious  worship  which  was 
proposed  to  be  taught  them,  and  they  received  the  offer  of  the 
friendly  Society  with  much  satisfaction.  At  that  time  some  of  their 
people  had  children  of  a  proper  age  to  receive  instruction,  but  are 
now  grown  up  and  we  now  consider  that  the  Society  have  fallen 
through  their  good  intentions  towards  us,  as  we  discover  no  prospect 
of  such  business  going  on. 

"We  have,  therefore,  thought  it  necessary  to  acquaint  you  through 
our  Agent  that  you  continue  in  your  present  situation  till  the  first 
day  of  January  next,  as  by  that  time  you  may  know  from  your 
people  whether  their  friendly  intentions  toward  us  will  be  put  in 
execution. 

"We  are  your  friends  and  brothers  in  behalf  of  the  Council, 

"Chuleoa  and 
"The  Sour  Mush." 
"Signed  by  Major  Lovely." 

The  missionaries  were  greatly  disturbed  over  this  letter.  It 
seemed  that  everything  in  the  Cherokee  Nation  was  against  them. 
They  told  some  of  the  Chiefs  at  Vann  's  that  they  had  not  come  to 
teach  school  but  to  tell  them  the  Word  of  God.  The  Chiefs 
replied,  they  had  no  ears  to  hear  it !  After  conferring  together, 
it  seemed  best  to  send  Wohlfahrt  at  once  to  Salem  with  the  dis- 


76  Moravian  Missions  Among 

tressing  news  that  the  Chiefs  had  all  but  told  them  to  vacate  the 
Nation,  having  misunderstood  the  proposition  about  the  school. 

June  30,  Conference  had  a  long  deliberation  over  this  sudden 
turn  of  affairs  and  it  was  decided  to  send  several  members  of  the 
Society  to  the  Chiefs  with  a  message  from  the  Directors  remind- 
ing them  of  their  agreement  to  permit  the  Brethren  to  live  in 
the  Nation  without  any  obligation  to  board  and  clothe  their 
children  when  a  school  should  be  begun.  The  Chiefs'  attention 
was  to  be  directed  to  the  main  purpose  the  Society  had  in  mind 
in  sending  missionaries  to  them.  At  the  same  time  Conference 
thought  wise  to  begin  school  in  a  small  way,  that  is,  in  addition 
to  the  one  or  two  scholars  now  in  the  missionaries'  care,  to 
receive  three  or  four  sons  of  the  Chiefs,  to  regain  their  good  will. 
Incidentally,  the  missionaries  might  learn  some  Cherokee  from 
their  scholars. 

Armed  with  a  message  of  this  purport,  the  Brethren  Abraham 
Steiner,  Martin  Schneider  and  Jacob  Wohlfahrt  set  out  for  the 
Cherokee  country  on  July  24.  On  August  16,  after  a  talk  with 
Major  Lovely,  it  was  decided  to  call  together  the  Chiefs  who  had 
sent  the  disconcerting  message,  to  Oostauaula  in  ten  nights. 
Vann  at  once  sent  out  a  courier  to  notify  them.  Previous  to  the 
meeting,  Steiner  went  to  Charles  Hicks,  the  Interpreter,  to  give 
him  the  message  of  the  Directors  for  his  careful  study  to  get  his 
Cherokee  words  in  line  for  unusual  expressions  in  the  message. 
Colonel  Meigs,  who  had  been  notified  from  Salem  of  the  dilemma, 
sent  a  splendid  exhortation  to  be  read  at  the  Council. 

August  27,  the  Chiefs  arrived  at  the  Vann  house,  led  by  Sour 
Mush  and  Chuleoa.  From  a  distance  one  could  see  Chuleoa 
coming  with  large  red  feathers  in  his  cap.  In  addition,  he  was 
adorned  with  several  hundred  silver  bracelets !  After  they  sat 
around  in  order  and  had  smoked  in  silence  for  a  while.  Major 
Lovely  read  Col.  Meig's  letter,  as  follows: 

"Southwest  Point,  July  22nd,  1803. 

"Brothers,  Mr.  Wohlfahrt  has  been  to  see  that  good  Society  of 
Christians  who  sent  him  first  into  this  section;  he  carried  your 
message  with  him;  he  will  now  make  you  an  answer  by  which  you 
will  see  that  his  powers  are  something  enlarged  with  respect  to  the 
education  of  children.  That  Society  is  not  rich;  they  expend  all 
their  money  for  the  good  of  mankind.  They  will  take  as  many  of 
your  children  as  they  can. 


Southern  Indian  Tribes  77 

"Your  old  friend,  Mr.  Steiner,  has  come  to  speak  to  you  from  the 
Society.  You  will  see  that  they  take  great  pains  to  do  good  where- 
ever  they  can;  they  are  not  speculators,  nor  merchants;  they  do 
not  want  your  lands,  nor  your  money;  they  wish  to  give  that  to  you 
which  is  worth  more  than  lands  or  money.  They  want  nothing  but 
your  good  will. 

"Brothers,  you  know  that  it  takes  time  to  bring  about  any  valu- 
able thing.  Brothers,  we  must  plant  and  hoe  the  corn  before  we  can 
have  the  harvest;  we  must  plant  the  tree  before  we  can  get  the 
fruit.  I  hope  you  will  receive  them  with  great  good  will.  The  Great 
Spirit  will  be  pleased  to  have  his  children  treated  kindly — they  are 
his  children  and  you  are  his  children,  we  are  all  brothers.  Mr. 
Steiner  will  explain  everything  better  than  I  can;  you  may  rely  on 
his  words;  what  he  tells  you,  he  will  tell  his  Society  and  will  also  tell 
his  Society  what  you  shall  say  to  him,  that  everything  may  be  short 
and  plain. 

"Your  friend  and  brother, 

"Return  J.  Meigs." 

"P.S. — I  hope  you  will  not  be  hasty  in  what  you  do.  Do  not 
refuse  the  good  things  they  are  sent  to  do  for  your  Nation.  Give 
them  time;  in  the  course  of  a  year  or  two  years,  you  will  be  able  to 
judge  better  than  you  can  now.  I  have  been  amongst  the  Delawares 
who  have  been  Instructed  by  these  people.  They  have  three  towns 
on  the  waters  of  the  Muskingum  River  where  they  live  very  hap- 
pily. I  think  if  you  should  send  some  of  your  people  to  see  the 
Delawares  they  would  return  home  much  pleased  and  would  not 
afterwards  be  willing  to  part  with  the  missionaries." 
"To  Chuleoa  and  Sour  Mush." 

The  message  of  tlie  Directors  was  next  communicated,  but  the 
Chiefs  became  impatient  and  said  it  was  too  long !  Steiner  ab- 
breviated it,  whereupon  Chuleoa  and  Sour  Mush  gave  a  com- 
bined Talk,  in  part  as  follows  : 

"I  shall  now  make  proposals,  that  is  to  say,  as  our  good  friends 
the  missionaries  have  taken  us  under  their  consideration,  they  must 
not  think  too  hard  of  taking  care  of  our  people.  (That  is,  board- 
ing and  clothing  the  scholars.  The  impression  among  the  Chiefs 
seems  to  have  been  that  the  missionaries  were  too  proud  to  deal 
directly  with  the  Indians. — Writer.) 

"This  is  now  the  second  time  we  are  to  make  a  trial,  and  we  hope 
those  who  are  now  to  be  instructed  by  our  Brother  may  be  well 
used,  so  that,  when  they  return,  they  may  be  able  to  render  a  good 
account.  And  as  the  Red  People  are  slow  in  learning,  we  do  agree 
that  one  year  from  next  Christmas  shall  be  given  to  make  a  begin- 


78  Moravian  Missions  Among 

ning  by  the  teachers  with  four  scholars,  agreeable  to  the  proposal 
of  the  Society. 

"Signed, 

"Chuleoa, 
"Sour  Mush." 
"Charles  Hicks,  Interpreter." 

"I  do  hereby  certify  that  the  Talk  as  above  was  given  by  the 
Chiefs  in  Council  held  at  Oostanaula,  August  27,  1803. 

"Wm.  L.  Lovely,  Asst.  Agent  for  the  Cherokees." 

Almost  endless  discussion  preceded  this  final  decision;  the 
Indians,  Major  Lovely  and  even  Steiner  became  heated  at  times 
in  the  argument.  The  Chiefs  adroitly  avoided  any  reference  to 
the  preaching  of  the  Word  of  God  which  was  reiterated  in 
the  message  of  the  Directors.  When  the  Talk  had  been  given, 
the  Chiefs  came  up  to  the  Brethren  and  some  of  them  shook  their 
hands,  and  others  shook  them  by  the  arm,  whereupon  Council 
broke  up. 

While  awaiting  the  session  of  the  Council  at  Oostanaula,  lodged 
with  Standing  Turkey  near  the  Town  House,  the  Brethren  had 
opportunity  to  observe  some  of  the  Cherokee  dances.  They  saw 
five  different  varieties  of  Indian  dances,  all  very  simple,  but  some 
distinguished  by  great  regularity.  Each  dance  was  accompanied 
by  the  song  of  two  men  who  also  beat  time  with  calabashes  filled 
with  small  stones.  Their  principal  dance  was  the  "Green  Corn 
Dance,"  really  intended  to  be  a  religious  exercise  of  Thanks- 
giving to  "the  Man  above,"  for  the  new  crop  of  corn.  Men  and 
women  were  decked  out  in  their  best  for  these  dances,  at  which 
good  order  prevailed.  The  dancing  ground  was  in  front  of  the 
Town  House,  a  large,  level  place  swept  clean.  In  the  center 
stood  a  high  pole  with  green  boughs  tied  to  it  to  afford  some 
shade.  At  the  pole  stood  a  bench  upon  which  were  seated  those 
who  beat  time.  One  dance  is  carried  out  by  two  groups  of  men 
who  appear  out  of  the  bushes  on  opposite  sides  of  the  dancing 
ground  with  loud  shouts  and  advance  towards  the  pole  in  the 
center  around  which  they  dance  in  opposite  directions.  Another 
dance  is  done  by  one  group  of  men  who  are  led  by  their  singer. 
They  carry  guns  and  after  they  march  a  little  distance  to  cala- 
bash time,  the  singer  quickly  turns  and  bows  down  to  the  earth. 
The  whole  group  then  sing  with  him  and  likewise  bow  to  the 
ground  and  begin  to  dance  around  the  singer;    next,  the  guns 


Southern  Indian  Tribes  79 

are  fired  and  then  they  begin  all  over  again !  A  third  dance,  in 
which  men  and  women  assist,  is  carried  out  in  a  slow  movement 
around  the  pole.  The  singers  dance  in  front  and  somewhat  to 
one  side  of  the  ring,  looking  very  serious  and  solemn.  Another 
dance  employs  about  sixty  Indians  who  start  dancing  at  the 
pole  and  then  widen  the  circle  more  and  more  with  an  inter- 
woven, spiral  movement  until  they  reach  the  limits  of  the  ground, 
then  closing  up  to  the  pole  again.  The  last  dance  the  mission- 
aries witnessed  was  done  by  women  only,  dancing  around  the 
pole,  the  men  beating  time.  The  female  leader  of  this  dance 
wore  leather  shoes  with  turtle  backs  fastened  thereto  with  which 
she  mightil}'  rattled! 

Arrived  at  Spring-place  August  28,  the  missionaries  held  a 
praise  service,  thanking  God  for  having  delivered  them  out  of 
their  difficulty.  They  determined  to  erect  at  once  another  house 
near  their  present  habitation. 

In  October,  1803,  Byhan  and  Wohlfahrt  felled  trees  and,  with 
the  assistance  of  Vann's  negroes,  erected  tw^o  new  houses  at 
Springplace  with  the  aid  of  Schneider,  a  carpenter  by  trade, 
who  remained  at  Springplace  until  the  houses  were  finished. 
Meanwhile,  Steiner  had  reached  Salem  in  safety. 

Vann's  mother  came,  one  day,  to  the  missionaries  and  they 
could  see  at  once,  from  the  expression  on  her  face,  that  she  had 
something  disagreeable  to  tell  them.  The  Chiefs  Chuleoa  and 
Gentleman  Tom  had  visited  her  and  said  that  all  the  Chiefs 
wished  to  get  the  missionaries  out  of  the  country.  They  claimed 
to  have  information  that  several  other  denominations  had  agreed 
to  send  three  or  four  teachers  and  that  each  one  of  them  would 
board  and  clothe  25  to  30  scholars.*  The  Chiefs  were  dissatisfied 
because  our  missionaries  had  been  there  already  four  years  and 
had  not  yet  fulfilled  the  promise  about  the  school  and  now  would 
take  only  four  scholars.  This  intelligence  caused  the  good  spirits 
of  the  missionaries  to  descend  to  the  depths,  working  hard  as 
they  were  on  the  new  buildings.  Chuleoa  said  to  Mother  Vann, 
too,  that  it  was  all  right  for  the  missionaries  to  build  busily,  but 
they  would  never  live  in  the  houses. 

*  The  Presbyterians  began  a  school  under  Rev.  Gideon  Blackburn 
in  1803,  on  the  Hiwassee  River,  with  21  scholars,  and  good  progress 
was  made  within  one  year.     This  school  was  abandoned  in  1810. 


80  Moravian  Missions  Among 

January  26,  1804,  the  first  missionaries'  child  was  born  in  the 
Cherokee  country  to  the  Byhans,  receiving  the  name  Nathaniel. 

Provisions  were  very  low  at  Springplace  during  the  winter 
1803-4,  and  the  Brethren  decided  that  it  was  impossible  to  take 
on  four  boarders  before  new  corn  came  in.  Those  were  dark 
days  for  the  missionaries.  In  their  distress,  they  appealed  to 
Col.  Meigs  to  reason  with  the  Indians.  Another  Talk  was  to  be 
held  April  4,  at  Oostanaula.  From  this  their  friend  Col.  Meigs 
returned  on  April  10,  stopping  at  Springplace,  with  the  good 
news  that  the  Indians  had  relented  somewhat,  owing  to  circum- 
stances ;  whereas,  they  had  stipulated  the  school  must  be  in  good 
progress  by  Christmas,  1804,  they  now  said  that  if  the  school 
were  actually  begun  by  that  time,  the  missionaries  might  remain 
within  their  borders. 

October  8,  who  should  come  to  bring  the  first  boy  to  school  but 
Gentleman  Tom,  who  had  expressed  himself  so  bitterly  against 
Springplace !  The  poor  missionaries  were  considerably  ' '  helped 
up"  over  this.  Another  boy,  nephew  of  Chief  Bark,  who  had 
been  staying  at  Vann's  came  also;  thus,  with  Sally  Vann,  three 
scholars  were  in  the  mission  school.  Gentleman  Tom  stipulated 
that  his  eight-year-old  hopeful  should  be  taught  English,  not 
German,  and  that  he  was  to  be  treated  well.  True,  one  of  the 
boys  complained  to  passing  Indians  that  he  was  not  getting 
enough  to  eat;  the  other  ran  away  several  times;  nevertheless, 
the  school  was  under  way ;  the  mission  was  saved !  In  November, 
"Big  Half  breed"  brought  his  nephew,  George  Hicks,  to  school. 
"Wohlfahrt  taught  the  school  in  the  morning  and  Byhan  in  the 
afternoon.  The  scholars  were  at  once  taken  to  all  the  meetings, 
except  the  Holy  Communion,  and  the  services  were  held  for  the 
most  part  in  English  for  their  benefit. 

George  Hicks,  their  most  promising  scholar,  could  now  help 
them  many  times  by  interpreting  messages  about  Gospel  pictures, 
etc.,  to  visiting  Indians  of  whom  there  were  many  warmed,  fed 
and  lodged  at  the  mission. 

During  these  days  their  friend  and  benefactor,  James  Vann, 
was  rapidly  traveling  the  downward  road,  with  incessant  drink- 
ing. The  Brethren  visited  him  often,  remonstrated  with  him 
and  told  him  of  Jesus  Christ,  the  Saviour  both  from  the  guilt 
and  power  of  sin,  but  seemed  to  make  no  impression  upon  him. 


Southern  Indian  Tribes  81 

Vann  did  not  believe  in  any  such  person  as  Jesus  Christ ;  the 
Scriptures  were  fables  to  him.  He  was  unspeakably  sinful  and 
cruel  when  under  the  influence  of  liquor.  When  sober,  he  was 
kind  and  generous;  when  intoxicated  he  was  a  veritable  fiend. 
One  of  his  negroes  he  burned  alive  because  he  had  robbed  him; 
another  he  shot,  because  he  had  heard  that  he  was  plotting 
against  his  life.  Vann  got  into  trouble  with  his  brother-in-law, 
John  Falling,  the  husband  of  Nancy  Vann  in  whom  we  have 
noticed  gleams  of  the  light  of  a  new  life.  Falling  sent  a 
challenge  to  Vann  which  he  accepted.  They  met  in  the  woods, 
on  horseback  and  both  discharged  their  pistols.  Vann's  sleeve 
was  torn  by  Falling's  shot,  but  Vann's  bullet  entered  Falling's 
breast  and  he  dropped  dead.  The  plot  now  thickens  around 
Vann.  Falling's  relatives,  among  whom  there  is  an  Indian 
Chief,  have  sworn  revenge.  Finally,  in  February,  1809,  came 
the  terrible  news  of  Vann's  murder  while  on  a  trip  to  punish 
some  thieves  who  were  in  the  country  at  that  time.  He  had  had 
several  shot,  including  an  Indian  who  would  not  surrender.  All 
the  while,  he  was  drinking  heavily,  and  one  day,  standing  in  the 
doorwa}'  of  a  house,  a  shot  was  heard  and  he  dropped  dead.  He 
was  forty-one  years  of  age.  Always  he  had  been  friendly  to  the 
missionaries  and  had  rendered  them  great  assistance.  During 
one  winter  the  missionaries  could  not  have  subsisted  without  his 
constant  aid  for  which  he  would  accept  no  pay.  Humanly  speak- 
ing, the  mission  could  not  have  been  started  or  continued  with- 
out him.  The  missionaries  shed  many  a  tear  over  his  sad  end 
and  there  came  into  their  hearts  a  quite  natural  fear  as  to  the 
future  of  the  mission  without  their  patron.  However,  before 
this  stay  was  removed  God  was  Himself  preparing  the  way  for 
other  friends.  To  finish  Vann's  story  we  have  run  ahead  several 
years  and  said  nothing  of  the  mission.  Brighter  days  were  dawn- 
ing, and  we  enter  them  with  the  next  chapter. 


82  Moravian  Missions  Among 

CHAPTER  VIII 

The  Establishment  of  the  Mission  Among  the  Cherokees, 

OR 

''They  Shall  Reap  in  Joy  " 

Ofttimes,  God  brings  the  brightest  blessings  to  His  children 
out  of  the  experiences  of  life  they  most  dread.  Thus  it  proved 
in  the  Cherokee  mission,  when  the  school,  which  had  been  such 
a  bugbear  to  the  apprehensive  missionaries,  turned  out  to  be  the 
real  means  of  the  success  of  the  work  among  the  Cherokees. 
Christmas  Eve,  1804,  when  they  met,  ten  persons  in  all,  to  cele- 
brate the  Saviour's  birth,  their  scholars  were  able  to  sing  some 
English  verses  of  Christmas  hymns  which  they  had  learned  dur- 
ing the  Advent  season.  The  meaning  of  the  Lovefeast  was  ex- 
plained to  them  and  the  lighted  Christmas  taper  was  given  to 
each.  They  were  very  attentive  and  happy.  This  made  the  mis- 
sionaries very  thankful  and  happy!  "A  little  child  shall  lead 
them. ' ' 

February  3,  1805,  the, school  children  were  able  to  pray  the 
Lord's  prayer  in  the  Litany  for  the  first  time. 

The  year  brought  changes  in  the  personnel  of  the  mission. 
"Wohlf ahrt  and  wife  having  asked  to  be  released  from  the  service 
among  the  Cherokees,  Brother  John  Gambold*  was  again  brought 

*  John  Gambold,  born  June  16,  1760,  at  Shechem,  State  of  New 
York.  Parents  labored  in  the  church  there.  At  age  of  four  he  was 
brought  to  Nazareth  Hall.  The  work  of  the  Spirit  in  his  heart  began 
at  a  tender  age  and  he  often  prayed  for  forgiveness  of  sins.  In  1773, 
he  came  to  Bethlehem  to  learn  the  hatter's  trade.  He  retained  the 
tender  heart  that  dreaded  sin.  In  1782,  he  returned  to  Nazareth, 
worked  several  years  at  his  trade,  and  then  removed  to  Bethlehem 
as  master  of  the  hat-making  establishment  of  the  Brethren's  House 
there. 

In  1790,  he  was  called  to  Lititz  as  leader  of  the  Single  Brethren 
and  next  year  called  to  the  same  office  in  Salem.  In  1802,  June,  he 
was  commissioned  by  the  Helpers'  Conference  to  make  a  visit  to  the 
mission  among  the  Cherokees.  He  stayed  until  August  and  said  this 
was  one  of  the  happiest  times  of  his  life.  Became  "Mitgemeinvor- 
steher"  in  Salem.  1802.  He  then  married  Catharina  Lanius.  They 
were  called  to  Friedberg  in  1804,  where  she  died  of  fever.  One  day, 
a  letter  came  from  Salem  inviting  him  to  come  thither.  He  said  he 
felt  it  was  for  a  call  to  the  Cherokee  mission  which  is  turned  out 


Southern  Indian  Tribes  83 

into  consideration  for  the  place  and  received  a  call  to  the  field 
Avhieh  he  at  once  accepted.  October  19,  1805,  Brother  Gamhold 
arrived  with  his  wife,  Anna  Rosina  Kliest,t  having  come  from 
Salem  in  a  covered  wagon.  John  Hartman  and  Jacob  Lanius 
were  teamsters.  There  was  unbounded  joy  in  the  little  mission 
house  at  Springplace  when  the  party  arrived.  The  Gambolds 
brought  with  them  a  negress,  named  Pleasant,  who  had  been 
bought  for  service  in  the  mission.  •  This  relieved  the  mission 
Sisters  of  much  of  the  hard  manual  labor  incident  to  caring  for 
the  ever  increasing  number  of  passing  Indians. 

to  be,  and  he  accepted  the  call  with  joy.  He  was  married  in  1805 
to  Anna  Rosina  Kliest  in  Bethlehem  and  came  to  Springplace  in 
October  of  the  same  year.  Dark  time  then  among  the  Cherokees! 
The  Moravian  mission  was  the  first  among  them.  The  mission 
existed  Ave  years  and  no  fruits  were  visible.  First  church  at  Spring- 
place  dedicated  by  him  in  1819.  In  1821  he  was  called  to  Oochgelogy 
and  while  preparing  to  move  his  wife  died.  Yet  he  went  and 
with  the  assistance  of  his  brother  Joseph,  got  settled  as  well  as 
possible.  In  April,  1823,  he  married  the  widow  Anna  Maria  Schultz, 
nee  Grabs,  in  Bethania,  and  went  back  to  his  post.  In  1825,  the 
meeting  hall  was  finished  in  the  second  story  of  the  dwelling  and 
another  house  finished  for  the  Indian  school.  In  1827,  he  baptized 
the  first  Indian  woman  at  Oochgelogy  and  this  was  his  last  official 
act.  Dropsy  of  the  heart  set  in  from  which  he  was  released  Novem- 
ber 7,  1827,  aged  67  years,  4  months.  He  had  been  for  22  years 
in  the  service  of  the  Cherokees.  Always  cheerful,  always  trustful 
and  restful  in  faith,  steadily  he  labored  on  with  no  sign  of  complaint 
in  his  long  and  interesting  letters  to  Salem. 

t  Mrs.  Gambold,  nee  Anna  Rosina  Kliest,  was  born  May  1,  1762. 
She  was  married  late  in  life,  having  served  for  many  years,  1788- 
1805,  as  principal  tutoress  in  the  Boarding  School  tor  young  ladies 
in  Bethlehem,  Pa.  She  was  remembered  in  love  by  many  students 
all  over  the  country.  Her  interest  and  love  for  the  Indians  she 
probably  imbibed  when  she  accompanied  George  Henry  Loskiel — 
historian  of  Moravian  missions  to  northern  American  Indians — on  a 
visit  to  the  Indian  mission  on  the  Muskingum.  "She  connected  her- 
self with  Mr.  Gambold  chiefly  from  a  willingness  to  assist  him  in 
missionary  labors  among  the  Cherokees."  Her  eminent  talents  and 
gifts  were  of  particular  benefit  to  the  Springplace  scholars.  With 
her  coming  to  Springplace  the  school  at  once  moved  up  to  a  high 
level  which  was  maintained  for  many  years.  Mrs.  Gambold  died  in 
1821  at  Springplace,  Cherokee  Mission,  where  her  mortal  remains 
rest  beside  those  of  her  first  Cherokee  Sister,  Margaret  Ann  Scott, 
who  was  brought  to  the  Saviour  largely  through  her  efforts.      The 


84  Moravian  Missions  Among 

Mrs.  Gambold  at  once  began  her  labors  in  the  school  with 
much  enthusiasm.  Frail  in  physique,  she  was,  nevertheless,  in- 
defatigable among  her  Indian  children.  For  this  work  she  was 
especially  gifted  and  could  make  little  desert  hearts  blossom  like 
the  rose.    The  number  of  scholars  had  now  increased  to  six. 

On  the  first  Sunday  in  Advent  they  sang  "How  Shall  I  Meet 
My  Saviour?"*  with  splendid  effect.  For  Christmas,  the  room 
was  prettily  decorated  and  a  gilded  inscription  said  "Christ  is 
Born  ! ' '  For  the  Lovef east,  they  had  real  wax  tapers  and  when 
the  children  sang, 

"Praise  the  Lord,  for  on  us  shineth 
Christ  the  Sun  of  Righteousness  ;"t 

following  is  a  tribute  to  her  genius  as  a  teaclier  which  made  her  so 
valuable  at  Springplace: 

"Gifted  with  talents  of  a  high  order,  of  amiable  and  winning 
manners,  a  deep  sense  of  the  responsibility  of  her  calling  prompted 
this  lady  to  devote  the  powers  of  a  versatile  mind  to  the  welfare  of 
her  charge,  among  whom  her  memory  is  cherished  to  the  present 
day.  Sprightly  in  person  as  well  as  in  fancy  and  imagination,  she 
was  the  genial  spirit  of  the  institution — ^( Bethlehem) — in  which  she 
dwelt, — willing  at  all  times  to  vary  the  monotony  of  its  routine  by 
the  offerings  of  her  fertile  inventions.  To  plan  an  island  excursion, 
a  ramble  on  the  mountain,  or  a  moonlight  transit  across  the  ferry, — 
complete  with  all  their  attendant  circumstances, — was  with  her  only 
an  exertion  of  thought.  The  details  were  no  sooner  conceived  than 
executed.  Her  willing  muse,  ever  at  hand,  was  invoked,  and  granted 
the  desired  boon.  As  she  walked  out  in  the  fields,  she  taught  her 
joyous  flock  the  lessons  of  wisdom  from  the  great  book  of  nature 
spread  open  before  them.  The  flowers,  the  trees,  the  stones,  the 
clouds,  the  stars, — these  were  chapters  in  the  manual  she  consulted 
in  her  teachings.  When  in  the  class-room,  she  gave  from  the  stores 
of  her  mind  the  knowledge  she  would  have  her  pupils  retain,  in  a 
happy  manner,  leading  them  unconsciously  into  the  secrets  of  science 
by  practical  and  familiar  illustration. 

"In  1805,  Sister  Kliest  was  married  to  Brother  John  Gambold  of 
the  Cherokee  mission,  and  entered  on  a  new  sphere  of  usefulness 
with  faithfulness  and  marked  success. 

"In  1821,  she  finished  her  earthly  career,  to  the  sorrow  and  regret 
of  her  beloved  Indians,  many  of  whom  now  risen  to  eminence  in  their 
nation,  ascribe  their  standing  and  usefulness  in  civilized  Society  to 
the  instruction  received  at  her  hands." 

See  Bibliography  No.  20. 

*  J.  Mueller. 

t  Paul  Gerhardt. 


Southern  Indian  Tribes  85 

the  missionaries  felt  amply  repaid  for  all  trials  and  tribulations 
they  had  undergone  during  the  dark  days  of  the  beginning  of 
the  mission. 

New  life  and  joy  in  service  was  in  the  air  in  the  mission  house- 
hold. Great  spiritual  fervor  was  manifest  in  the  Sunday  and 
week  day  services,  and,  through  the  school,  the  mission's  circle 
of  influence  was  widening.  Indians  had  frequently  attended 
the  meetings  in  former  years  but  walked  and  talked  in  and  out 
indifferently  w^hile  the  service  was  in  progress;  now  they  sat 
quietly  through  the  entire  service,  reverent  in  prayer  and  awed 
when  the  children  sang. 

Yes,  the  missionaries  were  beginning  to  see  that  their  labors 
were  not  in  vain  in  the  Lord.  They  were  comforted  and  strength- 
ened to  persevere  in  their  work  and,  especially  in  their  instruct- 
ing the  children,  took  great  pains  to  acquaint  them  with  Christ 
and  His  love.  Of  the  Christmas  of  1806,  the  following  paragraph 
from  Gambold's  letter  will  bear  witness  to  the  new  day  which 
had  come : 

"Even  in  this  dark  region  the  Day  Spring  from  on  higli  has  visited 
us,  during  this  festival  season,  with  rich  grace  and  unction.  Our 
children  sang  the  Christmas  hymns  they  had  learned  in  school  with 
cheerful  voices,  and  we  doubt  not  but  that  Jesus,  who  was  made 
partaker  of  flesh  and  blood  and  appeared  as  a  child  in  the  world  for 
their  sakes,  graciously  heard  and  received  the  praises  of  these  little 
ones.  Brother  Byhan  had  put  together  a  small  organ  which  accom- 
panied the  voices  and  pleased  the  children  very  much." 

Also  of  the  Passion  and  Easter  season  they  write : 
"We  celebrated  these  solemn  days  with  our  school  children  in 
blessed  contemplation  on  the  sufferings  of  our  Saviour.  When  we 
read  to  them  on  Maundy  Thursday,  the  story  of  his  agony  in  the 
garden  of  Gethsemane,  they  were  so  much  affected  that  many  tears 
were  shed." 

During  the  summer  no  week  night  meetings  were  held.  They 
were  resumed  on  October  1.  Scholar  Tommy  heard  of  it  and 
asked,  ' '  Will  there  be  meeting  tonight  ? ' '  Answer,  ' '  Yes. ' '  Said 
Tomijiy,  "0,  that's  good;  I  love  the  meetings,  good  meetings." 

The  mother  of  John  Gut-Se-ye-di,  one  of  the  Springplace 
scholars,  with  her  daughter,  visited  for  several  days  at  the  mis- 
sion. She  was  much  delighted  with  the  singing.  The  mission- 
aries told  her,  by  interpretation  of  the  children,  that  they  did 


86  Moravian  Missions  Among 

not  sing  like  the  Indians,  for  merriment,  but  to  praise  and  pray 
to  God.  She  inquired  whether  God  heard  and  attended  to  it. 
The  children  replied,  ' '  God  sees  and  hears  all  things  and  knows 
even  the  inmost  thoughts  of  our  hearts,  and  those  who  love  Him 
here  will  after  this  life  be  received  by  Him  into  Heaven. ' '  While 
the  children  were  explaining  the  Gospel  to  her  the  poor  woman 
sat  weeping  and,  taking  Mrs.  Gambold  by  the  hand,  expressed 
the  wish  that  she  lived  nearer  the  missionaries  that  she  might 
often  hear  the  Word  of  God. 

Another  reason  for  thankfulness  to  God  at  this  time  was  the 
favorable  disposition  of  the  Chiefs  towards  the  mission,  par- 
ticularly of  Chuleoa,  once  a  decided  and  bitter  enemy.  When  in 
March,  1806,  the  Chiefs  held  a  Council  at  Mr.  Vann's,  Chuleoa 
lodged  four  days  at  Springplace  and  delivered  a  Talk  to  the 
children  at  parting — his  son  was  one  of  the  scholars — reminding 
them  how  well  they  fared  with  the  missionaries,  better  than  any 
other  children.  Every  day  they  had  enough  to  eat  and  drink, 
while  many  of  their  countrymen  were  starving;  besides  which, 
they  learned  nothing  here  but  what  was  good;  therefore,  they 
should  be  very  obedient  and  do  everything  with  alacrity  and 
cheerfulness,  and  love  and  revere  the  missionaries  as  their  par- 
ents. He  asked  them  to  remember  that  he — Chuleoa — and  other 
Chiefs  had  called  the  missionaries  to  this  place  to  instruct  them 
in  every  useful  art  and  that  he  would  ever  consider  the  mission- 
aries as  his  own  children.  The  missionaries  thanked  him  for  his 
good  will  toward  them  and  assured  him  that  they  prayed  God  to 
bless  him  and  give  him  grace,  which  seemed  to  affect  him  very 
sensibly. 

Three  scholars  were  now  boarding  and  living  with  the  mission- 
aries: Tom  A-ca-ru-ca,  son  of  Chuleoa;  George  Vann,  nephew 
of  Chief  Bark ;  John  Gut-Se-ye-di,  son  of  Du-a-i.  Five  scholars 
boarded  with  Mr.  Vann. 

The  number  of  traveling  Indians  who  came  to  Springplace  for 
food  and  shelter  often  greatly  inconvenienced  the  missionaries. 
At  such  times  they  must  quit  their  firesides  and  stand  or  sit  to- 
gether in  some  cold  corner  of  the  room,  leaving  the  fire  for  the 
visitors.  Frequently  they  experienced  dearth  of  provisions, 
especially  meat,  as  their  cattle  and  pigs  continued  to  stray  away 
or  were  stolen.     But  never  did  they  experience  suffering  from 


Southern  Indian  Tribes  87 

hunger.  When  most  needed,  help  would  often  come  from 
quarters  least  expected. 

The  missionaries  found  it  exceedingly  difficult  and  well  nigh 
impossible  to  learn  the  Cherokee  language.  Even  with  the  help 
of  all  the  letters  and  sounds,  both  English  and  German,  many 
Cherokee  expressions  could  not  be  written.  They  asked  Nancy 
Falling  to  express  the  idea  "God,  the  Creator  of  all."'  The 
nearest  she  could  come  to  this  in  Cherokee  was  to  say  "Our 
Daddy  above,"  which  the  missionaries  learned. 

For  the  festivities  at  the  end  of  the  year  1806,  the  children 
had  learned  to  sing  the  Te  Deum.  They  were  taken  into  the 
Watch  Night  services,  which  they  greatly  enjoyed. 

In  May,  1807,  when  the  Brethren  Christian  Burkhardt  and 
Karsten  Petersen  came  from  Salem  to  Springplace,  where  they 
stayed  for  several  months  before  going  to  the  Creek  country, 
whither  they  had  been  sent  to  renew  a  work  among  that  tribe, 
the  school  children  welcomed  them  with  a  well-written  hj-mn, 
composed  by  Mrs.  Gambold,  which,  having  learned  by  heart,  they 
sang  for  the  Brethren.  How  Petersen  and  Burkhardt  felt  may 
be  gathered  from  their  account : 

"It  is  not  to  be  expressed  in  words,  how  sweet  their  voices  are  and 
how  attentive  and  devout  they  appear  at  school  and  when  met  for 
worship.  Their  whole  behavior  is  such  as  to  insure  the  love  of  all 
who  know  them.  Whatever,  even  by  the  glance  of  the  eye,  they 
guess  to  be  our  wish,  they  do  directly.  Both  at  the  baptism  of 
Brother  Byhan's  child  and  on  Ascension  Day,  they  were  deeply 
affected  and  shed  many  tears.  Truly,  the  Lord  is  present  with  this 
small  congregation,  and  fulfills  his  promise  that  where  two  or  three 
are  gathered  together  in  His  name,  He  will  be  in  the  midst  of  them." 

Petersen  and  Burkhardt,  master  craftsmen,  before  leaving 
Springplace  for  their  new  field,  built  a  complete  loom  and  set  it 
up  in  a  little  house  for  weaving  on  the  Springplace  premises,  for 
the  use  of  the  missionaries. 

Here  we  will  leave  the  first  bright  gleams  of  the  coming- 
harvest,  resuming  the  story  in  the  chapter  after  the  next.  Mean- 
while, we  shall  speak  of  further  labors  of  the  Moravians  among 
the  Creeks. 


Moravian  Missions  Among 


CHAPTER  IX 

The  Moravians'*  Renev^ed  Efforts  Among  the  Creeks. 

A  n€w  attempt  for  a  mission  among  the  Creeks,  objects  of  the 
Brethren's  first  settlement  in  America,  as  we  have  seen  in 
Chapter  II,  lay  upon  the  hearts  of  the  Salem  members  of  the 
Society  for  Propagating  the  Gospel  Among  the  Heathen,  and 
they  were  praying  and  watching  for  an  opening  for  the  Gospel 
among  them.  Reports  from  the  mission  among  the  Cherokees 
seemed  hopeful  for  such  a  work  among  the  Creeks  also,  and  an 
official  visit  to  the  tribe  seemed  warranted,  especially  since  the 
Brethren  had  heard  that  Colonel  Benjamin  Hawkins,  United 
States'  Agent  for  the  Creeks  was  well  disposed  toward  any  effort 
for  the  betterment  of  that  tribe. 

The  emergency  visit  of  Abraham  Steiner  to  Springplace  in 
July,  1803,  when  that  mission  was  in  jeopardy  because  of  the 
attitude  of  the  Chiefs  on  the  school  question,  seemed  a  good  time 
to  spy  out  the  land  and  people  of  the  Creeks  for  the  Lord.  Ac- 
cordingly, Steiner  was  instructed  before  leaving  Salem  that  if 
the  school  matter  could  be  amicably  settled  at  the  Cherokee 
Council,  he  should  proceed  on  to  the  Creek  Indians  to  obtain  the 
desired  information. 

Steiner  accomplished  this  business  in  the  month  of  September, 
by  means  of  a  visit  to  Col.  Hawkins.  Arrived  at  Fort  Wilkinson, 
he  learned  that  Col.  Hawkins  had  gone  about  sixty  miles  down 
the  Flint  River,  whither  a  Mr.  Hill,  assistant  to  the  Colonel,  ac- 
companied Steiner.  On  the  way,  Steiner  observed  much  long- 
leaf  pine  and  sandy  soil,  also  saw  Catalpa  trees  for  the  first  time. 

Hawkins  received  Steiner  in  a  most  cordial  way  and  was  pre- 
sented with  a  History  of  Moravian  Missions  Among  Northern 
American  Indians,  with  compliments  of  the  Salem  Society,  for 
which  he  was  very  grateful.  Steiner  delivered,  also,  the  special 
letter  from  the  Society  for  Propagating  the  Gospel  Among  the 
Heathen,  which  elicited  from  Hawkins  the  hearty  response  to  do 
all  in  his  power  to  aid  the  Brethren.  He  gave  Steiner,  first  of  all, 
the  following  information  about  the  Creeks,  which  throws  addi- 
tional light  on  our  First  Chapter,  dealing  with  this  people : 


Southern  Indian  Tribes   .  89 

The  stronger  part  of  the  Nation  call  themselves  Muscogulgee, 
the  weaker  part,  Seminoles.  The  Muscogulgee  live  mostly  beside 
the  Chattahoochie  and  the  Mobile  with  its  tributaries.  The 
Seminoles  live  eastward  from  the  Gulf  of  Mexico  on  the  Acha- 
lopicola  River  and  Florida  Point. 

The  Creeks  said  thej^  originated  west  of  the  Mississippi  River 
and  came  into  this  country  conquering  the  weaker  tribes  and 
uniting  them  with  their  own.  Others  they  drove  out  of  the 
country.  Then  they  settled  along  the  water-courses.  At  the 
time  of  Steiner's  visit  there  were  about  37  Towns  and  Hawkins 
estimated  the  number  of  Creeks  at  about  70,000. 

Fewer  whites  live  among  the  Creeks  than  among  any  of  the 
other  Indian  tribes. 

The  Creeks  are  of  a  lighter  brown  than  other  Indians,  are  of 
medium  height,  built  straight,  have  regular  features  and  a  noble 
appearance.  Their  sins  are  jealousy  and  a  suspicious  disposition. 
Their  language  is  well-sounding  and  said  to  be  more  easily 
learned  than  the  speech  of  other  tribes.  The  Nation  is  divided 
into  many  families  designated  by  names  such  as  "Wolf," 
"Eagle, "  etc.  Persons  of  the  same  family  may  not  marry.  The 
children  belong  to  the  family  to  which  the  mother  belongs  and 
she  alone  has  full  jurisdiction  over  them.  If  a  man  wishes  to 
marry  a  woman  he  does  not  ask  her  direct,  but  her  family,  who 
ask  her  and  if  she  consents,  the  man  must  provide  a  year's  sup- 
port,—  (This  is  not  a  bad  idea! — Writer.) — ^then  they  may 
marry.  A  man  may  have  more  than  one  wife  but  most  of  them 
have  one  only.  Should  the  couple  become  dissatisfied,  they 
separate  and  the  mother  keeps  the  children.  Adultery  is  one  of 
the  greatest  sins  with  them  and  is  severely  punished. 

Chiefs  of  the  Creeks  are  called  Miculgee;  singular,  Micco,  of 
which  each  Town  has  seven.  The  Micco  is  the  highest  civil 
officer  and  judge  and  he  makes  peace  treaties.  The  Nation  has 
its  Great  Speaker,  who  leads  discussions  with  whites  and  also 
among  Indians.  There  is,  also,  a  Great  Keeper  of  records  and 
history  who  must  keep  in  mind  all  events  of  importance  referred 
to  him  by  Micco  and  Speaker,  and  rehearse  them  briefly  once 
each  year.  Each  of  these  National  officers  have  several  assis- 
tants; the  most  apt  of  which  will  be  successors  to  Speaker  and 
Historian. 


90  Moravian  Missions  Among 

They  have  doctors,  or  "medicine  makers,"  who  are  little  more 
than  pow  wow  conjurers. 

Creeks  believe  in  a  single  Supreme  Being,  called  the  "Father 
of  Breath."  There  are  no  subordinate  deities.  Man  has  a  soul 
which  is  immortal  and  there  is  another  world  where  those  who 
have  lived  w'ell  will  live  in  glor^v  while  those  who  have  lived  the 
opposite  will  have  a  hard  time. 

Their  big  festival  comes  each  year  in  July  or  August  when  the 
corn  is  ripe.  It  is  held  in  every  Town  and  is  called  "Busketaw," 
i.e.,  Day  of  Purification.  It  is  a  time  of  reconciliation  and 
thanksgiving,  and  every  inhabitant  is  expected  to  be  present. 
They  fast  and  cleanse  the  body  internally  by  means  of  emetics. 
All  fires  in  the  Town  are  extinguished  and  a  new  one  is  kindled 
by  rubbing  two  dry  sticks  briskly.  Pipes  are  lit  with  this  new 
fire  and  the  smoke  is  blown  upward  on  each  others  breast.  The 
w^omen  prepare  of  the  new  corn  and  concoct  a  black  drink  out 
of  herbs  and  then  there  is  moderate  eating  and  drinking.  At 
this  festival  all  crimes  are  forgiven  and  every  fugitive  may  re- 
turn home.  (Murder  is  excepted  and  must  be  paid  with  blood.) 
Asked  the  reason  for  these  customs,  they  say  God  has  command- 
ed them  thus  to  do.  Of  the  Christian  Religion  they  are  suspici- 
ous, having  heard  of  cruelties  perpetrated  by  Catholic  priests 
and  because  of  certain  ministers  who  mixed  in  with  their  political 
affairs. 

At  first,  the  Creeks  did  not  want  any  improvements.  Hawkins 
had  achieved  great  changes  in  this  direction,  having  introduced' 
plows,  cattle-raising  and  simple  manufactures  of  baskets  and  pot- 
tery. Some  of  the  men  now  even  made  spinning-wheels  and 
looms. 

Steiner  found  Haw^kins  willing  and  eager  to  assist  in  a  mission- 
ary enterprise  among  the  Creeks.  He  offered  to  take  one  or  more 
of  the  Brethren  along  on  one  of  his  trips  through  the  Creek 
country.  Having  an  establishment  of  his  own  at  Hawkins' 
Springs,  he  volunteered  to  give  the  use  of  this  to  any  missionaries 
who  might  come.  Col.  Hawkins  was  strongly  of  the  opinion  that 
the  missionaries  sent  should  be  artisans — carpenters,  smiths,  etc., 
— the  reason  he  gave  being  that  the  Creeks  were  very  anxious 
to  take  up  the  crafts  of  the  whites ;  therefore,  men  with  a  trade 
would  find  more  ready  entrance  to  them. 


Southern  Indian  Tribes  91 

Col.  Hawkins  himself  had  worked  along  these  lines  to  bring 
the  Creeks  to  civilization.  For  eleven  years,  he  had  endeavored 
to  get  their  minds  away  from  hunting,  fishing,  etc.,  trying  to 
train  them  to  agriculture,  simple  manufactures,  knowledge  of 
weights  and  measures  and  the  like.  His  had  been  a  wonderfully 
successful  administration  among  these  Indians;  hence,  also,  his 
suggestions  as  to  what  kind  of  missionaries  should  come. 

Steiner  brought  home  a  most  interesting  and  encouraging  re- 
port which  incited  the  Brethren  to  pray  and  work  for  a  begin- 
ning among  the  Creeks.  To  make  some  definite  arrangements. 
Brother  Steiner  was  again  commissioned  to  undertake  a  trip  into 
the  Creek  country  during  the  months  of  June,  July  and  August, 
1804.  His  companion  was  to  be  a  younger  man,  Nathanael 
Schober. 

Commended  to  God  in  fervent  prayers  at  a  special  meeting  of 
the  congregation  in  Salem,  these  Brethren  set  out  on  June  4, 
passing  through  Rowan  and  Iredell  counties,  crossing  the 
Catawba  River  in  Mecklenburg  County.  Came  to  York  district, 
South  Carolina,  crossed  the  Broad  River,  thence  to  Spartanburg, 
crossed  the  Pacolet,  thence  to  Petersburg,  Ga.,  and  Fort  Wilkin- 
son. Provisions  M-ere  very  scarce  in  the  country  owing  to  crop 
failures.  Even  at  Fort  Wilkinson  they  could  not  buy  a  sufficiency 
of  supplies.  They  bought  a  loaf  of  corn  bread  made  with  spoiled 
flour,  pa^^ing  for  it  one-half  dollar.  June  23,  they  reached  Col. 
Hawkins,  and  his  kind  treatment  was  especially  grateful  to  them 
after  the  difficult  trip. 

They  had  come  at  a  favorable  time.  A  Council  for  a  treaty 
was  to  be  held  in  a  few  days,  to  which  the  Brethren  were  invited 
to  come.  Steiner,  however,  became  very  sick  of  fever  and 
Schober  had  to  nurse  him  in  Hawkins'  headquarters.  Mean- 
while, fortunately,  the  treaty  was  postponed  because  not  all  the 
Chiefs  came. 

B}'  the  time  the  Council  was  convened,  Brother  Steiner  had 
recovered  sufficiently  to  be  able  to  attend;  thus  he  and  Schober 
had  a  first-hand  experience  of  an  important  Council  among  the 
Creeks.  It  had  been  called  for  the  purpose  of  considering  the 
purchase  of  some  of  the  Creek  lands  by  the  State  of  Georgia. 
With  Colonel  Hawkins  were  several  Commissioners,  empowered 
to  act  for  that  State. 


92  Moravian  Missions  Among 

From  Col.  Hawkins'  establishment  the  party  went  to  the  Town 
House  and  public  square  of  Tookaubatchee,  five  miles  distant, 
across  the  Tallapoosa  River.  The  public  square  was  enclosed  by 
four  long,  rectangular  buildings  of  thatch-work,  with  an  en- 
trance at  each  corner.  Of  these  buildings,  the  outside  and  roofs 
were  closed  tightly,  but  on  the  inside,  facing  the  square  they 
were  open,  so  that  one  could  hear  what  was  carried  on  in  each. 
In  these  buildings,  raised  seats  of  cane  ran  the  length  of  the 
house,  and  upon  these  the  Indians  either  sat  or  reclined.  Posts, 
inlaid  with  stones  on  the  top,  were  set  in  the  ground  at  regular 
intervals  along  these  seats,  upon  which  small  fires  were  kept 
burning  for  the  lighting  of  pipes.  The  open  square  was  used 
for  fires  and,  especialh',  for  dancing.  One  of  the  buildings 
was  fitted  with  an  alcove  for  the  Micco,  or  Principal  Chief. 

Outside  this  quadrangular  structure  stood  the  Town  House,  a 
rotunda  covered  with  bark.  Upon  a  high  pole  without  was  af- 
fixed a  carved  eagle,  the  emblem  of  the  Town. 

The  Commissioners  and  Steiner  and  Schober  on  entering  the 
square,  were  welcomed  by  about  80  Creek  Indians.  The  former 
were  taken  to  the  house  of  the  Micco;  the  Brethren,  into  the 
building  of  "The  Great  Warrior." 

In  the  open  square  was  a  fire  over  which  an  Indian  was  cook- 
ing the  so-called  "Black  Drink"  in  a  lar^e  earthen  vessel.  This 
drink  had  the  color  of  dark  beer  and  was  prepared  from  the 
leaves  of  the  Cassia  bush  regarded  as  sacred  by  the  Creeks. 
"Black  Drink"  was  peculiar  to  the  Creeks  and  was  used  on  all 
solemn  occasions  and  regarded  as  a  mystic  drink  of  purification, 
by  the  partaking  of  which  body  and  soul  were  cleansed  and  pre- 
pared for  the  festivities  or  solemnities,  as  the  case  might  be,  to 
follow. 

When  the  delegation  was  seated,  "Mad  Dog,"  an  old  and 
prominent  Indian,  formerly-  the  Speaker,  rose  and  welcomed  the 
white  visitors,  saying  they  were  glad  for  the  visit  and  thankful 
to  the  Great  Spirit  who  had  brought  them  all  together.  The 
Creeks  were  poor  people,  he  said,  but  glad  to  share  what  they 
had  with  their  white  brethren  who,  he  hoped,  would  be  able  to 
make  the  best  of  what  they  had.  Thereupon,  Col.  Hawkins  intro- 
duced each  visitor  to  Mad  Dog.  AVhen  he  came  to  Steiner,  the 
Colonel  gave  a  long  description  of  the  Society  which  had  sent 


Southern  Indian  Tribes  93 

him  and  companion  and  told  the  purpose  for  which  they  had 
come.  Mad  Dog  shook  hands  with  both,  followed  by  the  other 
Indians,  all  with  the  utmost  gravity. 

During  which  time  the  "Black  Drink"  had  boiled  sufficiently 
and  was  carried  to  the  seat  of  the  Micco  who,  with  a  calabash, 
poured  it  back  and  forth  between  two  vessels  until  it  foamed  up 
like  new  beer.  He  poured  the  foam  upon  the  ground,  then 
filled  three  calabashes  with  the  drink  which  three  Indians  handed 
first  to  the  Commissioners  and  went  through  the  following  cere- 
mony: bowing  frequently,  then  stepping  back,  they  stood  erect 
and  sang  two  notes,  one  much  higher  than  the  other,  holding  the 
last  until  breath  failed ;  then  they  took  the  calabashes  with  more 
profound  bows  and  brought  them  to  the  other  white  visitors, 
with  the  same  ceremony  except  the  song.  Then  they  went  to  the 
Indians.  Meanwhile,  another  quantity  had  been  boiled  and  was 
passed  around.  Steiner  says  it  was  not  very  bitter  and  not  hard 
to  take.  After  a  few  minutes,  the  Indians  brought  it  up  again  as 
easily  as  they  had  drunk  it.  It  did  not  have  the  same  effect  with 
the  Mdiite  men,  who  retained  "Black  Drink"  without  bad 
effects..* 

Next,  calabashes  with  water  which  stood  ready  in  large  vessels, 
were  passed  around  for  the  cleansing  of  hands  and  mouth.  In 
the  meantime,  the  squaws  had  prepared  dinner  outside  the 
square  and  brought  it  to  the  four  entrances  to  the  building  where 
it  was  received  and  set  down  b}^  the  Indian  waiters.  By  com- 
mand of  the  Micco,  the  servants  put  the  dinner  into  large  earthen 
dishes,  several  of  which  were  so  placed  in  each  building  that 
about  ten  persons  could  sit  around  each  spread  of  victuals.  A 
supply  of  large,  new,  wooden  spoons  were  equally  distributed 
but  there  were  not  enough  to  go  around.  Steiner  describes  their 
meal  as  follows :  One  platter  of  very  good  boiled  beef,  not  salted  ; 
one  dish  of  Osaufke;t  one  dish  of  beans.  No  bread  was  served, 
as  the  corn  crop  of  the  last  year  had  been  a  total  failure.  The 
meat  was  gotten  out  of  the  dish  with  the  fingers,  after  which 
each  one  proceeded  further  with  his  pocket  knife.    Of  the  other 

*  It  is  barely  possible  they  did  not  imbibe  enough  of  it! 
t  The  writer  could  not  ascertain  and,  even  with  the  help  of  a  vivid 
imagination,  cannot  conjecture  what  this  dish  was. 


94  Moravian  Missions  Among 

dishes  each  ate  several  spoonfulls,  leaving  the  spoon  in  the  dish 
for  his  neighbor. 

The  business  of  the  Council  was  successfully  dispatched  and 
certain  lands  of  the  Creeks  were  purchased  from  them,  by  their 
consent,  for  annexation  to  the  State  of  Georgia. 

Col.  Hawkins  was  a  landholder  among  the  Creeks  and  some  of 
his  property  lay  in  that  strip  which  the  Creeks  ceded  to  Georgia. 
Upon  part  of  this  land  he  promised  to  build  a  log  house  for  mis- 
sionary Brethren  should  they  be  sent.  This  location  was  on  the 
Flint  River,  about  fifty  miles  from  Milledgeville,  Baldwin 
County,  Georgia.  While  this  land  was  situated  right  in  the 
Creek  Nation,  by  the  purchase,  as  noted,  it  was  no  longer  under 
their  jurisdiction;  hence  Hawkins'  offer  was  perfectly  legitimate, 
and  no  formality  of  asking  the  Creeks  whether  missionaries 
would  be  permitted  to  reside  among  them  needed  to  be  gone 
through,  on  which  point  the  reverse  situation  among  the  Chero- 
kees  had  caused  so  much  trouble  and  delay. 

After  the  Council,  the  Brethren  had  planned  to  explore  the 
country  a  little,  but,  owing  to  the  fact  that  Steiner  was  very 
weak  from  fever  and  because  the  horses  had  become  very  thin 
from  lack  of  grain,  they  decided  to  return  to  Salem  at  once,  via 
Springplace.  The  horses  suffered  much  on  the  journey  from 
weakness,  and,  when  the  Brethren  reached  Hawkins'  quarters  on 
the  Flint  River,  Steiner  came  down  with  a  bad  attack  of  fever, 
remaining  abed  for  over  a  week.  Very  slowly  they  wended  their 
way  into  the  Cherokee  country,  arriving  at  Springplace,  July 
28,  where  they  enjoyed  a  good  visit.  Leaving  again  August  6, 
they  came  to  Salem  on  August  22. 

The  reports  which  the  deputies  brought  to  their  Society  in 
Salem  were  very  encouraging.  A  beginning  of  mission  work 
among  the  Creeks  was  heartily  resolved  upon.  Unfortunately, 
there  w^ere  lacking  in  the  congregation.  Brethren  who  would 
volunteer  for  this  service.  Others,  who  considered  it  their  duty 
to  go  wherever  the  Lord  called,  lacked  necessary  qualifications 
or  were  hindered  by  untoward  circumstances.  Recourse  was 
taken  to  the  Unity's  Elders'  Conference  in  Herrnhut,  Saxony, 


Southern  Indian  Tribes  95 

and  this  body  called  Christian  Burkhardt*  and  Karsten  Peter- 
sent  to  mission  service  among-  the  Creeks.  These  Brethren  ar- 
rived in  Salem  in  1806.  Both  labored  earnestlj'  to  perfect  them- 
selves in  trades  other  than  those  in  which  they  were  already  pro- 
ficient, agreeable  to  the  advice  of  Hawkins,  that  missionaries  as 
tradesmen  would  find  best  entrance  to  the  Creeks. 

In  the  year  1807,  these  Brethren  were  sent  from  Salem  into 
the  Creek  country,  making  the  journey  in  a  three-horse  wagon. 
They  came  first  to  Springplace  whence,  after  a  very  happy  and 
helpful  visit  with  the  missionaries  there,  they  continued  their 
journey  under  the  care  of  Brother  John  Gambold  who  took  them 
to  Colonel  Hawkins.  Here  they  were  received  most  cordially, 
the  Colonel  and  his  wife  taking  them  into  their  own  family  until 
the  mission  house  would  be  completed. 

This  house  which,  it  will  be  remembered,  Hawkins  had  offered 
to  build,  had  two  large  rooms,  each  18  x  20  feet  with  a  passage 
12  feet  wide  between,  and  had  one  and  one-half  stories.  One 
room  was  intended  for  the  dwelling,  the  other  was  to  be  fitted 
up  for  the  workshop. 

Hawkins  soon  reported  to  Salem  that  the  conduct  of  the  mis- 
sionary Brethren  was  exemplary  and  it  had  gained  for  them  a 
favorable  impression  among  the  Indians  who  frequently  visited 
his  establishment. 

Meetings  were  held  regularly  in  their  house,  attended  by 
whites,  blacks  and  some  Indians.  It  soon  became  evident  that 
the  missionaries  would  not  get  into  touch  with  many  Indians, 
for  it  was  Col.  Hawkins'  policy  not  to  permit  them  to  lounge 

*  Johannes  Christian  Burkhardt  was  born  Dec.  19,  1771,  at  Ten- 
germuende,  Alt  Mark,  Prussia.  His  father  died  when  he  was  13 
years  of  age  and  Christian  was  put  out  to  learn  the  weaver's  trade. 
He  became  a  journeyman  in  1792  and  met  with  some  members  of  the 
Moravian  Church  in  Berlin.  Through  their  influence  he  came  to 
Christiansfeld  where  he  was  converted  and  received  into  the 
Brethren's  Church.  After  his  service  among  the  Creeks  he  lived  in 
Bethabara,  N.  C,  working  at  his  trades,  coming  to  Salem  in  1818, 
where  he  died  August  28,  1846. 

t  Karsten  Petersen  was  born  in  177  6  near  Flensburg,  Denmark. 
By  trade  he  was  a  joiner  and  turner,  and  when  he  came  to  Salem, 
1806,  he  worked  with  the  Salem  gunsmith  and  learned  that  trade 
also.  After  the  close  of  the  Creek  mission,  Petersen  established  him- 
self in  Salem  where  he  lived  to  be  over  eighty  years  of  age. 


96  Moravian  Missions  Among 

about  the  Agency  for  any  leug-th  of  time.  Both  Petersen  and 
Burkhardt  did  much  work  at  their  respective  trades,  and  their 
services  were  constantly  in  demand  by  whites  and  Indians.  This 
good  work  of  their  hands,  accompanied  with  testimonies  for  their 
Saviour  which  they  were  usually'  able  to  slip  in  with  a  business 
transaction,  was  their  preaching. 

Both  missionaries  made  extended  trips  into  the  Creek  country 
beyond  the  Chattahoochee  River.  It  was  almost  impossible  for 
a  white  man  to  settle  among  the  Creeks  unless  he  married  an 
Indian  woman ;  hence  missionary  trips  were  the  only  expedient 
for  reaching  them.  They  faithfully  preached  Christ  wherever 
they  could  be  understood  or  an  Interpreter  could  be  secured. 
.  In  1809,  from  August  to  the  end  of  the  year,  Burkhardt  and 
Petersen  suffered  greatly  from  dangerous  attacks  of  fever.  End 
of  November,  Burkhardt  seemed  to  be  ver}^  near  his  end.  Col. 
Hawkins  and  his  lady  cared  for  them  in  the  most  faithful  man- 
ner, lending,  also,  their  negroes  to  assist  in  the  housekeeping. 
The  Colonel  showed  his  medical  skill  in  the  application  of  blisters 
in  Burkhardt 's  case  which  produced  a  good  effect  and  brought 
him  again  to  himself,  after  having  been  unconscious  for  several 
days.  As  long  as  the  Brethren  were  in  this  helpless  condition, 
some  of  the  white  people  in  their  neighborhood  sat  up  with  them 
every  night.  When  the  news  of  their  distress  came  to  Salem,  it 
awakened  deep  sj-mpathy.  Two  Brethren  were  sent  at  once  to 
their  assistance :  John  F.  Holland,  to  help  them  in  housekeeping, 
and  Dr.  Fred  Henry  Schuman,  from  Bethania,  to  render  medical 
assistance.  The  latter  had  been  consulted  by  the  Salem  Brethren 
but  did  not  venture  a  diagnosis  and  a  remedy  at  such  a  distance 
from  the  patients,  hence  generously  volunteered  to  go.  These 
two  Brethren  reached  Flint  River,  January  8,  1810,  to  the  in- 
expressible joy  of  the  patients.  Dr.  Schuman 's  treatment  proved 
most  salutary  and  by  the  end  of  the  month,  he  was  able  to  leave. 
Though  the  missionaries  were  still  weak,  they  were  able  to  do 
their  daily  work.  Brother  Holland  remained  with  them  for  some 
time  and  was  a  valuable  help.  He  had  begun  to  make  clay  pipe- 
heads,  an  article  much  in  demand  by  the  Indians.  Also,  he  in- 
structed some  of  the  Creeks  in  the  making  of  earthen-ware. 

In  July,  1811,  while  Burkhardt  was  visiting  the  missionaries 
at  Springplace,  Petersen  had  a  very  friendly  visit  from  Alic 


Southern  Indian  Tribes  97 

Colonel,  Head  Chief  of  the  Creek  Nation  and  Assistant  Agent 
and  Interpreter.  His  daughter,  with  whom  Petersen  had  be- 
come acquainted  on  a  missionar.y  tour  along  the  Chattahoochee, 
was  with  him.  On  Sunday,  she  came  to  say  that  she  understood 
that  on  that  day  he  taught  the  Word  of  God  and  that  she,  also, 
wished  to  hear  it.  When  the  time  came,  her  father  accompanied 
her  to  the  place  of  meeting  and  both  were  very  attentive  hearers. 
After  the  service,  Petersen  conversed  much  with  them.  Alio 
Colonel  said  that  the  Chiefs,  especially  the  old  Chiefs,  often 
spoke  of  the  Saviour,  and  he  had  dreamt  of  Him.  They  could 
not,  indeed,  "read  the  Old  Book,"  but  they  were  not  wholly  un- 
acquainted with  the  subject. 

Six  years  passed  in  this  way.  While  they  had  done  hard 
manual  labor,  preached  wherever  and  whenever  they  could,  and 
endeavored  to  learn  the  Creek  language,  Petersen  and  Burkhardt 
felt  they  had  never  been  able  properly  to  follow  the  real  object 
of  their  mission  among  the  Creeks.  Even  their  hard  evangelistic 
trips  showed  no  tangible  results.  Consequently,  they  drew  up  a 
careful  survej^  of  the  situation  and  sent  the  following  points  to 
Salem  for  consideration : 

1.  The  Indian  Agency  was  no  place  for  a  mission. 

2.  Col.  Hawkins,  with  his  fixed  ideas  on  civilizing  the  Indians 
wath  arts  and  crafts,  was  no  real  patron  of  the  preaching  of  the 
Gospel. 

3.  They  could  not  learn  the  Creek  language,  having  no  fre- 
quent communication  with  the  Indians,  and  further,  no  linguistic 
ability. 

4.  In  order  to  settle  in  the  Creek  country  beyond  the  Chat- 
tahoochee, the  permission  of  the  Chiefs  must  be  secured.  They 
were  very  strict  in  their  prohibition  of  whites  living  among 
them;  practically  only  those  who  married  Indian  women  were 
allowed  to  settle. 

The  Helpers'  Conference  in  Salem  disagreed  with  point  two 
and  four  of  the  report.  They  felt  that  Hawkins  would  further 
any  attempt  to  preach  the  Gospel.  They  believed  that,  with  the 
good  reputation  Burkhardt  and  Petersen  had  won  among  the 


98  Moravian  Missions  Among 

Indians  by  the  work  of  their  hands,  the  consent  of  the  Chiefs 
might  readily  be  secured.  On  the  other  observations,  they  con- 
curred with  the  Brethren. 

However,  what  made  the  situation  still  more  difficult  was  the 
fact  that  the  Creeks  were  again  on  the  warpath.  Having  con- 
cluded peace  with  the  United  States  in  1790,  they  were,  for 
several  years,  at  rest ;  but  instigated  by  the  English,  now  en- 
gaged with  the  United  States  in  the  War  of  1812,  they  again  took 
up  arms  against  the  latter,  beginning  hostilities  by  the  terrible 
massacre  at  Fort  Mims.  In  a  sanguinary  campaign  for  the  In- 
dians, they  were  completely  crushed  by  General  Jackson.  In 
three  battles  over  1,200  warriors  were  slain  and  the  Creeks  were 
glad  to  sue  for  peace,  in  which  contract  they  were  obliged  to  give 
up  about  one-third  of  their  former  territory. 

The  rumors  of  this  warfare  were  followed  by  the  actual  com- 
mencement of  hostilities,  and  the  two  Brethrens'  condition  was 
very  dangerous,  hence  the  Helpers'  Conference  hastened  to  lay 
before  the  Unity's  Elders'  Conference  the  precarious  situation 
of  the  Creek  mission.  As  soon  as  advice  could  come  under  the 
slow  means  of  communication  of  those  days,  the  following  in- 
structions were  received: 

1.  The  War  of  1812  made  communication  between  Europe  and 
America  very  difficult. 

2.  No  Brethren  had  volunteered  for  mission  service  either  in 
Salem  or  Pennsylvania,  and  several  would  again  have  to  be  call- 
ed from  Europe  if  the  mission  were  continued. 

3.  Having  taken  the  matter  before  the  Lord,  sanction  was  no 
longer  given  for  the  continuation  of  the  mission  among  the 
Creeks. 

Of  these.  No.  2  was  the  point  really  fatal  to  the  mission.  Was 
mission  interest  waning?  Had  the  joyous  spontaneity  for  the 
Lord 's  work  ceased  ?  Were  the  Brethren  leaving  their  first  love  ? 
God  alone  knows ;  but  here  the  story  ends,  as  there  were  no  more 
men,  for  the  time  being,  who  said,  "Lord,  here  am  I,  send  me." 

In   1813,   following  their  earnest   petition,   Burkhardt  and 
Petersen  were  recalled  from  the  Creeks.     Earnest  and  whole- 
souled  men  for  Christ  they  were,  though  not  particularly  fitted 


Southern  Indian  Tribes  99 

for  work  among  the  Indians.  It  is  of  interest  to  note  that  when 
this  Nation  had  been  transported  to  Indian  Territory  and  a  visit 
to  them  was  made  by  a  Moravian  Brother  of  those  later  years,  he 
found  quite  a  number  of  Creeks  who  held  Burkhardt  and  Peter- 
sen in  affectionate  remembrance.  Much  good  seed  of  the  Word 
had  they  sown ;  this,  according  to  promise,  shall  not  return  void 
unto  the  Lord  of  the  harvest.  Doubtless,  real  and  surprising 
results  of  this  effort  among  the  Creeks,  this  expenditure  of 
strength  and  means,  these  prayers  and  tears,  will  appear  in  the 
day  of  His  glorious  Kingdom.    For  'twas  done  IN  HIS  NAME  ! 


100  Moravian  Missions  Among 


CHAPTER  X 

.Progress  Among  the  Cherokees — (Continued) 
"Joy  of  Harvest" 

Encouraging  progress  in  the  Springplace  school  continued  to 
gladden  the  hearts  of  the  faithful  workers.  May,  1807,  they 
began  to  instruct  the  children  in  writing,  to  their  great  delight. 
The  teachers  enjoyed  the  utmost  confidence  of  their  Indian 
pupils.  There  was  an  added  source  of  encouragement  to  them 
in  the  comments  of  a  Mr.  Lyon  who  visited  at  the  mission  station 
while  on  a  trip  through  the  land  of  the  Creeks  and  Cherokees. 
He  was  in  the  employ  of  Dr.  G.  H.  Muhlenberg,  Lutheran  Clergy- 
man and  celebrated  botanist,  whose  letter  of  recommendation  he 
carried.  Mr.  Lyon  looked  over  the  work  in  Springplace  very 
carefully  and  told  the  Brethren  ' '  they  were  on  the  right  track. ' ' 
He  said  that  to  learn  the  language  of  the  Cherokees  sufficiently  to 
preach  to  them  with  any  degree  of  satisfaction  was  well  nigh  im- 
possible, because  the  Cherokee  language  was  one  of  the  poorest 
for  terms  to  express  spiritual  conceptions.  His  opinion,  therefore, 
was,  that  instructing  the  children  and  having  them  tell  it  over 
to  their  elders  was  the  solution  of  the  difficulty  of  a  mission  work 
among  these  Indians. 

Col.  Meigs  was  another  w^elcome  visitor.  Having  seen  the 
work  in  its  inception  when  the  first  Cherokee  children  were  ad- 
mitted to  the  school,  this  warm-hearted  friend  of  Indian  and 
missionary  alike,  could  scarcely  believe  his  own  eyes  over  the 
progress  he  noted.  He  wept  when  the  scholars  read  and  sang 
for  him.  He  said,  "What  great  men  these  children  will  some 
day  be  in  the  Cherokee  Nation!" 

"Witness,  also,  Chief  "The  Flea."  He  made  several  visits  and 
was  deeply  impressed  with  the  school  and  the  religious  meetings. 
Flea  understood  enough  English  to  be  able  to  follow  the  songs 
of  the  children  and  said,  it  seemed  to  him  like  heaven. 

June  5,  1808,  was  the  fifth  anniversary  of  that  dark  and  sad 
day  when  the  Indians  sent  the  letter  which  seemed  to  aim  at 
driving  the  missionaries  from  their  country.  It  was  marked  by 
an  occurrence  which  showed  the  esteem  in  which  the  missionaries 
were  now  held.     "  Tus-ge-di-di, "  a  very  earnest  Indian,  came 


Southern  Indian  Tribes  101 

and  said  the  children  had  told  him  the  objects  for  which  the  mis- 
sionaries had  come.  He  said,  all  the  Indians  loved  them !  The 
missionaries  replied  that  they,  on  their  part,  loved  the  Cherokees 
and  wished  to  bring  them  to  the  knowledge  of  Him  who  is  Love. 
Tus-ge-di-di  said,  that  was  very  good,  then  reverently,  he  looked 
on  high. 

Two  other  Chiefs,  after  seeing  the  school,  wished  they  were 
children  again  in  order  to  be  able  to  attend. 

With  great  joy,  a  distinct  work  of  grace  was  noticed  in  the 
hearts  of  the  children.  Their  eager  conversations  with  the  many 
Indians  who  stopped  in  at  Springplace  were  about  the  Saviour. 

The  dark  cloud  which  lowered  over  the  mission  in  1809,  when 
James  Vann  was  murdered,  has  been  referred  to.  Into  this  dark- 
ness shown  rays  of  a  new  light  when  God  Himself  brought  for- 
ward another  patron  in  the  person  of  Charles  Hicks,  a  half- 
breed  Cherokee  and  a  man  of  splendid  character  and  great  in- 
fluence among  his  people.  Hicks  told  the  missionaries  not  to 
worry  over  the  future  even  though  they  had  lost,  in  Vann,  a 
generous  friend  of  their  school,  for  he  would  speak  for  the  school 
at  the  coming  Council  and  insure  protection.  0 !  there  were  joy 
and  thanksgiving  in  the  mission  house  then!  Another,  wholly 
unexpected,  blessing  followed.  April  5,  1809,  came  a  letter  from 
their  good  friend,  Cherokee  Agent  Col.  R.  J.  Meigs,  who  had, 
unknown  to  them,  advocated  their  cause  before  the  Secretary  of 
"War  and  secured  an  annual  grant  of  $100  from  the  Government 
for  the  school.  Truly,  God  hath  not  left  Himself  without  witness 
wherever  they  labor  in  His  name !  When  Gambold  journeyed 
to  Col.  Meigs  to  receive  this  annuity,  the  latter  made  him  a  pres- 
ent of  Primers  and  Bibles  for  the  school. 

Among  the  most  welcome  letters  from  Salem  which  Col.  Meigs 
had  received  for  the  missionaries  was  one  for  Brother  Gambold 
which  contained  a  written  ordination,  executed  by  Bishop 
Reichel  in  Salem,  for  Brother  Gottlieb  Byhan  as  a  Deacon  of  the 
Moravian  Church;  this  Brother  having  approved  himself  as  a 
servant  of  the  Lord  in  blessing  among  the  Cherokees. 

In  a  letter  to  Salem  September  3,  1809,  Brother  Gambold 
writes  of  some  interesting  visitors : 


102  Moravian  Missions  Among 

"We  had  here  a  very  agreeable  visit  from  four  Christian  Mohawk 
Indians.  Among  them  was  Captain  John  Norton,  by  birth  a  Chero- 
kee, but  adopted  by  the  Mohawks.  Four  years  ago  he  was  sent  as 
a  deputy  to  England  in  concerns  of  his  Nation.  There  he  became 
acquainted  with  many  worthy  characters  of  various  classes,  from 
whom  he  received  much  benefit.  He  had  traveled  with  the  other 
three  partly  by  water,  down  the  Ohio,  and  over  land  for  the  rest  of 
the  way  to  the  Cherokee  country,  that  he  might,  according  to  the 
custom  of  the  northern  Indian  tribes,  cover  the  grave  of  his  father 
with  wampum.  On  this  journey,  also,  he  wished  to  declare  to  his 
tribe  by  birth,  the  love  of  God  in  Christ  Jesus,  if  he  could  find  an 
Interpreter  who  would  venture  to  translate  his  speech.  He  appears 
to  be  a  man  who  loves  the  Lord  Jesus  Christ  in  sincerity,  and  we 
were  particularly  struck  with  this  circumstance,  that  though  he  is 
an  Indian  of  an  uncommon  share  of  talents,  and  stands  in  the  highest 
esteem  with  the  Mohawk  Nation  where  he  assists  in  preaching  the 
Gospel,  yet  he  thinks  and  speaks  humbly  of  himself.  We  spent  Sun- 
day with  these  worthy  people  most  pleasantly  and  continued  our 
conversation  with  them  between  the  services  of  the  day  and  till  late 
at  night.  I  accompanied  them  next  morning  on  the  road  towards 
Oostanaula.  O!  how  much  we  wished  Captain  Norton  had  under- 
stood the  Cherokee  language!  Doubtless,  it  would  have  made  a 
great  impression  if  the  Indians  could  have  heard  one  of  their  own 
countrymen  declare  what  happiness  there  is  in  being  a  follower  of 
Jesus." 

November  5,  Gambold  adds : 

"We  have  been  informed  that  Captain  John  Norton,  as  he  could 
not  find  an  Interpreter  at  the  Council  at  Willstown,  and  the  Treaty 
was  put  off  from  December  1,  to  January  1,  for  which  he  could  not 
wait,  had  returned  to  his  own  country,  without  executing  the  well- 
meant  purpose  of  his  journey,  to  preach  the  Word  of  Life  to  his 
countrymen.  We  have,  with  much  pleasure,  read  an  address  to  the 
Six  Nations,  sent  by  him  from  London,  recommending  to  them  the 
translation  of  the  Gospel  according  to  St.  John  into  the  Mohawk 
language  and  printed  by  the  British  and  Foreign  Bible  Society. 
From  this  paper  may  be  gathered  that  this  worthy  man  received  the 
grace  to  love  Jesus  as  his  Saviour  and  earnestly  to  seek  the  salvation 
of  his  fellowmen." 

The  close  of  the  year  1809  found  seven  scholars  in  the  school 
and  Mrs.  Margaret  Vann,  James  Vann  's  widow,  living  near  them 
in  a  small  house.  She  was  evidently  growing  in  the  knowledge 
of  Christ  and  was  very  faithful  in  attendance  upon  the  meetings. 
Often  she  was  in  tears  during  prayer  and  preaching. 


Southern  Indian  Tribes  103 

The  Salem  Brethren  wrote  to  Springplace  asking  whether,  in 
view  of  the  Government  assistance  received,  they  could  take  a 
few  more  scholars.  This  it  was  resolved  to  do,  in  spite  of  the  fact 
that  it  involved  more  hard  work  on  the  Sisters  in  the  housekeep- 
ing, sewing  and  mending.* 

Talks  with  visiting  Indians  grew  more  and  more  satisfactory. 
The  Spirit  of  God  was  opening  their  hearts.  Some  of  the  older 
Chiefs  loved  to  have  long  talks  about  "the  Great  Man  in 
heaven."  Mrs.  Vann  was  daily  growing  more  interested,  eager- 
ly listening  when  Scripture  was  read  and  explained.  She  was 
able  to  interpret  many,  messages  of  the  missionaries  to  visiting 
Indians. 

Then  on  June  16,  1810,  came  a  red-letter  day!  It  was  John 
Gambold's  50th  birthday  and  he  received  a  most  "acceptable 
present ' '  in  the  request  of  Margaret  Vann  for  Baptism.  In  tears, 
she  made  a  very  clear  confession  of  faith  in  Jesus  Christ.  It  was 
a  day  of  pure  joy;  scholars  and  all  rejoiced  together.  A  Con- 
ference was  held  and  she  was  declared  a  Candidate  for  Baptism. 

According  to  Moravian  custom,  such  Candidates  are  carefully 
instructed  over  a  considerable  period  of  time  in  the  essential 
doctrines  of  Christianity.  At  that  time,  the  special  instruction 
was  continued  even  after  Baptism  up  to  the  time  of  the  first  par- 
taking of  the  Lord 's  Supper.  It  is  to  the  thoroughness  and  con- 
scientiousness of  this  teaching — never  perturbed  by  the  desire 
merelj'  to  get  more  members  into  the  church — and  to  the  personal 
dealing  wath  individual  souls  that  the  remarkable  perseverance 
of  Moravian  converts  from  heathenism  is  principally  to  be  ascrib- 
ed. In  this  case,  Brother  Gambold  was  directed  to  impart  the 
necessary  instruction. 

Great  jo}^  prevailed  in  the  mother  congregation  at  Salem  when 
letters  from  Springplace  arrived  telling  that  the  Good  Shepherd 
had  led  one  of  His  sheep  from  among  the  Cherokees  into  His 
fold ! 

*  The  missionary  Brethren,  too,  found  time  not  hanging  heavily 
on  their  hands.  They  were  carpenters,  joiners,  coopers,  weavers  and 
Gambold,  at  50,  learned  to  make  shoes  for  himself  and  his  wife! 
Besides  all  this  they  were  missionaries  in  the  truest  sense  and  of  the 
finest  sort. 


104  Moravian  Missions  Among 

Provisions  were  again  very  scarce  in  the  first  months  of  1810. 
In  June,  the  missionaries  had  a  clear  instance  of  the  particular 
Providence  of  God.  They  had  no  more  wheat  flour  and  the  mill 
in  the  neighborhood  was  out  of  commission.  Their  corn  was  not 
fit  to  be  made  into  flour  and  the  available  supply  of  meal  was 
limited  to  several  baking  baskets  full.  Earh'  potatoes  had  not 
turned  out  well  owing  to  drought.  In  the  greatest  embarrass- 
ment the  missionaries  sat  together  not  knowing  what  to  do — and 
the  school  children  must  be  fed — when  a  strange  man  appeared 
at  the  door.  "Do  you  want  to  buy  a  barrel  of  freshly  ground 
flour?"  The  Brethren  said  they  lacked  money,  whereupon  the 
man  said  that  would  be  all  right  as  Captain  McNair  had  directed 
him  to  tell  that  he,  the  Captain,  would  advance  the  price  in  case 
they  needed  money.  He  sold  the  barrel  to  them  very  reasonably 
and  there  followed  fervent  prayers  of  thanksgiving.  The  acute 
shortage  of  flour  was  relieved  when  1810  brought  the  finest 
harvest  of  wheat  since  the  beginning  of  the  work. 

And  a  fine  harvest  of  precious  souls  was  ripening  in  the 
school!  On  June  24,  1810,  the  regular  Moravian  Children's 
Festival  was  held,  with  a  Lovefeast,  when,  for  the  first  time,  the 
children  sang  their  parts  in  the  program  entirely  unassisted,  to 
the  great  joy  of  the  missionaries.  Before  this  day  each  of  the 
scholars  had  been  spoken  with  individually,  and  they  had  prom- 
ised, moved  to  tears,  to  give  their  hearts  to  the  Saviour. 


Southern  Indian  Tribes  105 

CHAPTER  XI 

August  13,  1810 

Always  a  great  day  for  true  Moravians  everywhere ;  the  day 
when  in  1727,  the  Holy  Spirit  sealed  the  covenant  of  the 
Brethren  with  their  Saviour  and  the  Renewed  Moravian  Church 
was  born ;  the  13th  of  August,  1810,  witnessed  a  similar  experi- 
ence of  Grace,  wrought  by  the  same  good  Spirit  of  God,  in  the 
Cherokee  Nation,  through  the  instrumentality  of  the  Brethren's 
mission  among  that  tribe. 

Previous  to  this  day  Brother  Gambold  had  finished  with  his 
special  instruction  to  Mrs.  Vann  through  which  he  had  become 
convinced  that  she  had  experienced  regeneration  of  heart  and 
been  born  of  the  Spirit.  He  announced  before  the  Mission  Con- 
ference that  she  was  ready  for  Baptism.  The  Saviour's  appro- 
bation for  this  solemn  act  was  received  for  August  13th. 

It  was  decided,  since  the  houses  at  Springplace  were  inade- 
quate for  the  crowd  that  would  be  in  attendance  upon  the  bap- 
tismal service,  to  make  ready  the  barn*  for  this  occasion.  It  was 
beautifully  decorated  with  the  scholars'  assistance,  and  its  large 
floor  space  proved  too  small  for  the  great,  reverent  company 
which  assembled. 

The  Candidate  had  spent  most  of  the  preceding  night  in  prayer. 
She  was  radiantly  happy  when  the  great  morning  of  her  life 
dawned,  and  the  light  in  her  face  on  that  morn  was  prophetic  of 
the  Sun  of  Righteousness  arising  with  healing  in  His  wings  upon 
the  whole  Cherokee  Nation,  Dressed  in  white,  she  entered  before 
the  large  congregation  and  the  service  began.  The  school  children 
sang  heartily  with  their  teachers  and  Brother  Gambold  delivered 
a  short,  earnest  address  and  poured  out  his  heart  in  prayer  to 
God  for  the  Candidate,  the  whole  assemblage,  the  entire  Cherokee 
Nation.  Many  persons  wept  during  the  entire  service.  Clearly 
and  from  her  heart  Margaret  answered  the  questions  directed  to 

*  The  barn  had  been  built  with  the  assistance  of  Joseph  Gambold, 
older  brother  of  the  missionary,  who  had  come  from  Salem  in  180  8 
to  help  in  the  outer  work  of  the  mission  and  who  continued  to 
serve  in  this  capacity  for  many  years. 


106  Moravian  Missions  Among 

every  Candidate  for  Baptism  in  the  Moravian  Church,  where- 
upon she  knelt  and  was  baptized,  by  Brother  Gambold,  in  the 
name  of  the  Father,  the  Son  and  the  Holy  Ghost,  receiving  the 
name,  Margaret  Ann.* 

The  service  made  a  deep  impression  upon  all  present. 
Especially  moved  was  Mr.  Charles  Hicks  to  whose  friendly  offices 
towards  the  mission,  after  Yann's  death,  reference  has  already 
been  made.  He  said  he  would  never  forget  what  he  had  seen  and 
in  private  asked  many  questions  about  the  significance  of  Bap- 
tism. 

When  at  night  the  missionaries  met  for  the  private  service  of 
the  Lord's  Supperf  it  was  in  the  satisfaction,  joy  and  peace 
which  always  mark  the  close  of  one  of  God 's  perfect  days. 

*  Her  maiden  name  was  Scott  and  she  was  born  August  20,  1783. 
Her  late  father  was  Walter  Scott-;  a  Scotchman,  at  one  time  Royal 
Agent  among  the  Cherokees.     Her  mother  was  a  Cherokee. 

t  The  newly-baptized  convert  could  not,  according  to  Moravian 
rule  at  that  time,  be  admitted  to  Communion  before  receiving  further 
instruction  and  the  Lord's  approval  through  the  lot. 


Southern  Indian  Tribes  107 

CHAPTER  XII 

Progress  op  the  Mission  School  at  Springplace  to  1819 

In  August,  1810,  the  news  reached  Springplace  that  Rev. 
Gideon  Blackburn's  school*  among  the  Cherokees  had  been 
abandoned.  Thus  the  Moravian  school,  though  small,  which  had 
been  the  first,  was  now  the  only  school  in  the  Nation. 

The  following  letter  is  in  the  nature  of  a  first  ofiicial  report  of 
the  school  to  the  Government  assisting  in  its  maintenance : 

"Hiwassee  Garrison,  August  4,  1810. 

"Dear  Sir,  Having  again  been  favored  with  a  donation  towards 
the  maintenance  of  our  little  school  from  your  generosity,  which  I 
this  day  received  from  our  friend  and  patron,  Col.  Meigs,  I  humbly 
beg  you  to  accept  my  most  sincere  thanks  for  the  same. 

"A  year  has  now  elapsed  since  last  I  had  an  opportunity  to  thank 
you  for  a  similar  favor.  I  then  promised  to  give  a  statement  of  the 
use  I  should  make  of  your  bounty.  The  first  great  use  of  it  was  to 
provide  each  of  our  scholars  with  a  good,  warm  blanket;  next, 
strong,  home-made  clothing;  some  medicine;  beef,  venison  and 
wheat  flour  when  our  stock  of  corn  was  at  an  end. 

"Since  last  I  wrote  you  our  scholars  have  advanced  in  Arithmetic 
as  far  as  the  Rule  of  Three, t  made  further  progress  in  Reading, 
Grammar  and  Writing;  learned  by  heart  a  little  of  sacred  history 
and,  likewise,  the  first  rudiments  of  Geography.  They  advance  but 
slowly  and  great  patience  is  requisite  to  lead  them  on  by  degrees. 
Steadiness  or  perseverance  in  matters  which  require  exertion  of  mind 
is  not  natural  to  the  Indian,  unless  it  regard  those  pursuits  which 
are  and  have  been  habitual  with  them  from  generation  to  generation. 
Yet,  I  must  say  they  are  willing  children  whom  we  love  sjncerely  and 
would  gladly  sacrifice  our  days  in  their  service. 

"Our  girls  excel  the  boys  in  writing  at  present,  of  which  I  enclose 
a  specimen  to  you,  trusting  you  will  kindly  take  their  good  will. 

"Commending  ourselves  and  our  dear  little  Indian  charges  in  this 
country  to  your  kind  patronage  and  imploring  our  dear  Lord  to 
shower  upon  you,  our  generous  benefactor,  His  choicest  blessings 
day  by  day,  I  have  the  honor  to  subscribe  myself, 

"Your  most  obliged  humble  servant, 

"John  Gambold." 
"Wm.  Eustis,  Esq.,  Sec.  of  War." 

*  Presbyterian.  t  The  Theory  of  Proportion. 


108  Moravian  Missions  Among 

The  Byhans  with  their  youngest  child  returned  to  Spring- 
place  in  December,  1810,  after  having  been  away  on  a  visit  to 
Salem  since  September ;  the  chief  object  of  their  journey  was  to 
take  their  two  oldest  children  to  Salem  and  place  them  in  school 
there.  A. Mission  Conference  was  held  immediately  upon  their 
return,  for  which  meeting  they  brought  the  main  topic  for  dis- 
cussion :  namely,  the  building  of  a  separate  house  for  school  pur- 
poses and  religious  services.  There  was  great  need  for  this  for- 
ward step.  The  whole  establishment  at  Spring-place  still  con- 
sisted of  two  20  X  18  feet  dwellings,  each  a  story  and  a  half,  and 
a  little  cabin  which  the  scholars  occupied.  The  Byhans  occupied 
one  of  the  dwellings ;  Gambolds,  with  Joseph  Gambold,  the 
other.  The  20  x  18  foot  space  was  divided  in  each  house  by  a 
partition.  Christmas,  1810,  found  36  persons  in  Gambold 's  small 
room!  The  houses  were  provided  with  wooden  chimneys,  lined 
with  clay,  and  the  roofs  were  constructed  of  clap  boards  held 
down  by  heavy  poles.  Evidently,  there  was  urgent  need  for 
more  equipment  and  Gambold  was  asked  to  go  over  the  business 
more  particularly  with  Brother  Benzien  of  Salem. 

The  proficiency  of  some  of  the  scholars,  already  in  1808,  may 
be  judged  by  the  following  extracts  from  a  letter  sent  by  the 
Kev.  Jacob  Van  Vleck,  Nazareth,  Pa.,  to  Springplace: 

"My  dear  Johnny  Gut-se-ye-di,  Tommy  A-ca-ru-ka  and  George 
Vann : 

"O!  you  don't  know  what  a  great  pleasure  I  have  had  to  receive 
such  fine  verses  for  my  birthday  from  such  a  distance,  the  Cherokee 
country,  written  by  the  scholars  of  my  dearly  beloved  Brother  and 
Sister  Gambold.  I  had  no  idea  that  you  already  could  write  so  well 
and  spell  so  well.  *  *  *  Your  teachers  teach  you  out  of  love  to 
God  and  to  yourselves;  love  and  respect  them,  they  are  your  best 
friends.     Follow  their  advice,  it  is  for  your  own  good." 

September  27,  1812,  the  teachers  had  the  sorrow  to  lose  one  of 
their  scholars  by  death;  "Dawnee, "  a  little  Indian  girl  of  eleven. 
She  died  very  suddenly,  before  the  missionaries  could  find  out 
what  ailed  her.  They  feared  what  the  parents  might  say  or  do 
and  sent  a  messenger  to  bring  them  the  sad  news.  A  touching 
funeral  service  was  held,  and  when  the  parents  were  ready  to 
start  for  home  they  asked  if  they  might  send  a  younger  daughter 
to  school.  The  missionaries  were  very  happy  over  their  confi- 
dence and  gladly  consented. 


Southern  Indian  Tribes  109 

In  the  course  of  years,  manj-  distinguished  visitors  stopped  at 
Spring-place  in  their  journeys  and  looked  over  the  school.  Among 
these,  there  came,  in  May,  1813,  the  daughter  of  General 
Nathaniel  Greene,  of  Revolutionary  War  fame.  She  was,  now  a 
Mrs.  Littlefield,  making  a  journey  to  Tennessee  with  her  husband. 
She  had  been  a  former  scholar  of  Mrs.  Gambold  in  the  Moravian 
Female  Seminary,  Bethlehem,  Pa.,  and  Mrs.  Gambold  found  her 
true  to  the  principles  and  traditions  taught  her  in  that  school. 

In  August,  1814,  the  mission  school  had  a  visit  from  Dr.  Gold- 
ing,  of  Franklin  College,  Athens,  Ga.,  who  was  well  pleased  with 
methods  employed  and  results  achieved.  He  gave  hearty  ad- 
monition to  the  scholars  to  make  use  of  the  opportunities  they 
now  had.  With  him  was  General  Flournoy,  with  his  staff,  who 
rejoiced  over  the  progress  made  in  Reading,  Writing,  Arithmetic 
and  Music,  and  gave  presents  to  the  scholars. 

Several  of  these  were  so  promising  as  to  warrant  higher  educa- 
tion with  a  view  to  future  usefulness  in  the  Nation.  At  Corn- 
wall, Connecticut,  was  conducted  a  Seminary  for  the  education 
of  the  heathen  j-outh  of  all  races,  under  the  auspices  of  the  Con- 
gregationalists.  Hither,  Leonard  Hicks  and  "Buck,"  Spring- 
place  scholars,  had  been  sent  in  1818.  The  following  year,  three 
more  boys  came  to  this  institution :  John  Ridge,  who  had  studied 
at  Brainerd  Congregational  school,  Cherokee  Nation,  after  finish- 
ing his  studies  at  Springplace  in  four  years ;  David  Steiner  Tau- 
chee-chee,  a  fine  boy  and  good  student — ^named  after  Abraham 
Steiner — in  whose  heart  a  work  of  grace  was  going  on ;  John 
Vann,  son  of  the  former  benefactor  of  the  Cherokee  mission. 
Missionary  D.  S.  Buttrick  of  the  Brainerd  Congregational* 
station  and  Brother  Gambold  together  fitted  out  these  boys  for 
their  journey  and  entrance  into  the  school.  Buttrick  procured 
some  monej-  for  Tau-chee-chee  to  which  Gambold  added  $10  out 
of  his  meagre  treasury ;  giving  him,  beside,  two  of  his  own  shirts. 
Buttrick  took  off  his  own  coat  and  put  it  on  Tau-chee-chee  and 
Mr.  Crutchfieldf  added  vest  and  trousers!     Thus,  Springplace 

*  In  1801  a  plan  was  agreed  upon  between  the  Presbyterian 
Church  and  the  Connecticut  General  Association,  for  mutual  help. 
Presbyterian  ministers  might  serve  Congregational  churches  and 
vice  versa.  Thus,  while  Brainerd  was  begun  by  the  A.  B.  C.  F.  M., 
it  developed  into  a  Presbyterian  mission. 

t  More  of  him  in  a  later  chapter. 


110  Moravian  Missions  Among 

had  five  scholars  on  the  road  for  a  higher  education — probably 
future  assistants  and  native  Helpers  in  the  mission  work. 

When  Gambold  was  writing  to  Salem  the  good  news  about 
these  five  scholars  setting  out  for  Cornwall,  his  eyes  were  blinded 
with  tears  of  emotion  and  gratitude  to  God.  Thirteen  years  had 
they  labored,  often  under  the  greatest  discouragement  and  with 
apparently  no  results ;  but  the  day  when  the  boys  set  out  in  pur- 
suit of  higher  education,  holding  in  store  a  bright  future  when 
they  would  return  as  leaders  of  their  people,  was  worth  all  labor, 
prayers  and  tears — many  times  over. 

The  boys  had  quite  a  triumphal  tour  to  Connecticut.  A  Mr. 
Cornelius  had  them  in  charge  for  the  journey  to  Cornwall.  At 
Salem  they  tarried  several  days,  were  shown  marked  kindness 
and  received  many  gifts.  There  was  great  rejoicing  and,  also, 
great  strengthening  of  faith  and  encouragement  to  prayer  and 
further  service,  over  these  living,  tangible,  promising  results  of 
the  Cherokee  mission. 

Mr.  Cornelius  reported  the  boys  much  gratified  with  their 
journey  during  which  time  they  enjoyed  perfect  health  and  were 
very  good  and  gentle  all  the  way.  At  Washington,  all  visited 
ex-President  Jefferson,  dined  with  ex-President  Madison  and 
were  introduced  to  President  Monroe.  They  visited  the  tomb  of 
Washington  at  Mt.  Vernon. 

Arrived  at  their  destination,  they  were  much  pleased  with  the 
school  and  were  left  in  charge  of  the  Rev.  Mr.  Daggett,  the 
President.  It  did  not  take  the  school  authorities  long  to  ascer- 
tain that  these  youths  had  had  excellent  training.  From  our 
observation  of  the  Springplace  school  and  consideration  of  its 
teachers  in  previous  parts  of  this  history,  we  are  not  at  all  sur- 
prised but,  indeed,  gratified  to  learn  that  the  Prudential  Com- 
mittee on  its  first  visit  of  inspection  of  the  Cornwall  school  after 
the  Moravian  boys  from  Springplace  had  arrived,  voted  $200  for 
the  support  of  the  Moravian  mission  among  the  Cherokees.  A 
fine  tribute  to  the  work  that  had  been  done  by  the  Moravian 
missionaries  in  the  first  school  ever  established  in  the  Cherokee 
Nation. 

"Buck"  fell  in  with  a  remarkable  good  fortune  at  Cornwall 
which  at  once  started  him  on  a  career.     Dr.  Elias  Boudinot,* 

*  1740-1821. 


Southern  Indian  Tribes  111 

Philanthropist,  Statesman,  Author  and  first  President  of  the 
American  Bible  Society,  was  much  pleased  with  all  the  boys  and 
especiall}'  with  ' '  Buck, ' '  and  gave  him  his  name  with  the  promise 
of  earing  for  him  by  annual  support.  "Buck"  also  received  a 
medal  from  him.f 

A  letter  each  from  "Buck"  and  David  Tau-chee-chee  at  Corn- 
wall to  their  friends,  the  missionaries  at  Springplace,  are  illum- 
inating as  to  the  progress  they  have  made  in  the  mission  school 
both  in  mind  and  heart.    Buck  writes : 

"Dear  Friends,  It  was  with  grief  and  sorrow  the  last  letter  I  wrote 
you.  I  said  that  my  sorrow  was  more  than  I  could  bare.  But  what 
alteration  has  taken  place  since  that  time.  The  joy  that  brakes  from 
my  wounded  soul  is  more  than  I  can  express  to  you  with  my  pen. 
The  loving  Saviour  that  has  so  long  been  conceited,  I  hope  is  now 
revelled  to  my  soul.  O  my  beloved  friends,  little  did  I  think  the 
love  of  God,  when  you  told  me  daily,  the  preciousness  that  is  in 
Christ  Jesus.  But  now  I  feel  Him  to  be  the  chiefest  among  ten 
thousand  and  the  one  altogether  lovely. 

"Pray  for  me  that  my  faith  fail  not,  and  that  I  may  be  useful  to 
my  countrymen  and  also  pray  for  my  countrymen  who  are  in  this 
school  that  they  all  may  be  adopted  into  Christ's  family.  Methink 
I  hear  the  Saviour  say,  'Son,  go  and  work  today  in  my  vineyard.' 
Lord,  I  obey,  here  am  I,  send  me  among  the  heathen. 

"This  letter  need  correcting  but  as  it  is  vacation  and  our  Instruc- 
tor is  not  well,  I  will  send  it  as  it  is." 

Following  is  the  letter  of  Tau-chee-chee: 

"Dear  Friends,  I  write  you  this  time  a  few  lines.  I  am  hoping  that 
you  are  all  well.  I  am  very  happy  indeed  to  receive  your  letter.  I 
am  very  happy  that  our  Good  God  has  provided  a  place  for  the  poor 
heathen  to  get  their  education,  so  they  may  be  useful.  The  Lord 
will  help  us  that  we  may  return  to  our  own  country  to  teach  our 
Nation. 

t  Anticipating  later  reports  from  this  boy  it  may  be  noted  here 
that  "Buck",  i.e.,  Elias  Boudinot,  after  finishing  his  schooling, 
married  a  white  lady  of  Cornwall.  He  delivered  "An  Address  to  the 
Whites"  on  behalf  of  his  Nation  May  25,  1825,  in  Philadelphia.  He 
edited  the  "Cherokee  Phoenix",  the  first  paper  published  in  the 
Nation,  and  was  a  man  of  talent  and  infiuence  among  the  Cherokees. 
Being,  with  others,  persuaded  to  make  a  treaty  with  the  United 
States  in  December,  1835,  for  the  expatriation  of  the  Cherokees,  he 
was  accused  of  having  sold  his  country,  and  was  killed  by  adherents 
of  the  John  Ross  pai'ty,  west  of  the  Mississippi. 


112  Moravian  Missions  Among 

"There  are  at  present  2  7  scholars  in  the  school  and  10  different 
languages.  I  am  very  much  pleased  here  in  this  school.  The  master 
is  very  gentle  in  his  vi^ay.  I  am  but  yet  a  poor  wretched  creature 
under  the  sun  and  very  often  I  shed  my  tears  about  my  soul.  I  hope 
my  studies  w^ill  be  more  benefit  to  me  than  all  worldly  employments. 
If  I  could  live  in  this  world  happy  in  religion,  I  should  not  wish  for 
anything  more." 

Several  donations  of  One  Hundred  Dollars  to  the  Spring-place 
school  by  the  United  States  Government  have  already  been  re- 
ferred to.  On  September  3,  1819,  came  the  following  circular 
letter  sent  to  all  mission  schools  among  the  Indians  from  the 
War  Department  and  signed  by  John  C.  Calhoun,  the  Secretary: 

"In  order  to  render  the  sum  of  $10,000  annually  appropriated  at 
the  last  session  of  Congress  for  the  civilization  of  the  Indian  as  ex- 
tensively beneficial  as  possible,  the  President  is  of  an  opinion  that 
it  ought  to  be  applied  in  co-operation  with  the  exertions  of  benevo- 
lent associations,  or  individuals,  who  may  choose  to  devote  their  time 
or  means,  to  effect  the  object  contemplated  by  the  act  of  Congress. 

"But  it  will  be  indispensable,  in  order  to  apply  any  portion  of  the 
sum  appropriated  in  the  manner  proposed,  that  the  plan  of  educa- 
tion, in  addition  to  reading,  writing  and  arithmetic,  should,  in  the 
instruction  of  the  boys,  be  increased  to  the  practical  knowledge  of 
agriculture  and  such  mechanical  arts  as  are  suited  to  the  condition 
of  the  Indian;  and  in  that  of  the  girls,  spinning,  weaving  and  sewing. 

"Such  associations  or  individuals  who  are  already  actively  en- 
gaged in  educating  the  Indian  and  who  may  desire  the  co-operation 
of  the  Government,  will  report  to  the  Department  of  War,  to  be  laid 
before  the  President,  the  location  of  the  institution,  their  funds,  the 
number  and  kind  of  teachers,  the  number  of  pupils  of  both  sexes  and 
the  objects  which  are  actually  embraced  in  their  plan  of  education 
and  the  extent  of  the  aid  which  they  require.  This  information  will 
be  necessary  to  enable  the  President  to  determine  whether  the  ap- 
propriation of  Congrss  ought  to  be  applied  in  co-operation  with  the 
institution,  and  to  make  a  just  distribution  of  the  sum  appropriated." 

Brother  Gambold  duly  forwarded  the  information  requested 
and  the  entire  Society  of  Salem  were  gratified  by  an  answer  in 
the  most  friendly  terms,  granting  an  allowance  of  $250  per 
annum,  containing  an  agreement  to  pay  two-thirds  of  all  future 
building  expenses  and  holding  out  the  prospect  of  an  increased 
allowance  if  the  work  would  be  expanded. 

It  was  decided,  in  1819,  to  confine  the  school,  for  the  time  be- 
ing, to  boys  only.  Experience  had  shown  that  it  was  very  diffi- 
cult to  have  both  sexes  at  school  under  the  circumstances  of  liv- 


Southern  Indian  Tribes  113 

ing  together  at  Springplace.  Later  on,  it  was  hoped  to  start  a 
second,  and  separate,  school  for  girls  only. 

The  following  comment  on  the  mission  school  among  the  Chero- 
kees  was  found  with  the  papers  relating  to  that  mission.  Its 
writer  was  Henry  Steinhauer,*  and  it  gives  a  clear  insight  into 
what  was  really  going  on  at  Springplace : 

"The  Moravian  mission  at  Springplace,  on  the  borders  of  Georgia 
and  South  Carolina,  in  the  country  of  the  free  Cherokee  Indians,  has 
now  been  conducted  for  some  years  with  unparalleled  perseverance 
by  Brother  John  Gambold,  ably  assisted  by  his  wife.  They  have 
kept  school  with  ten  or  twelve  Indian  youths,  who  have,  under  their 
care,  attained  to  a  respectable  degree  of  education.  Three  or  four 
of  them  give  hopes  of  having  attained  to  a  practical  knowledge  of 
the  Truth  and  two,  "Buck"  and  Leonard  Hicks,  will  probably  pursue 
their  studies  in  the  mission  college  in  New  England  with  a  view  to 
future  usefulness  among  their  countrymen. 

"The  indefatigable  exertions  of  Brother  Gambold  and  his  wife  are 
almost  beyond  credit.  Besides  providing  food,  raiment,  shelter  and 
fuel  for  themselves  and  their  scholars,  attending  to  the  school  daily, 
acting  as  advisers  and  physicians  to  the  whole  neighborhood,  enter- 
taining every  visitor — and  they  are  numerous  who  draw  on  their 
hospitality — writing  letters,  and  on  Sundays  teaching,  admonishing, 
etc.,  they  find  time,  even,  to  oblige  their  friends  in  various  ways. 

"On  my  expressing  a  wish  to  see  some  of  the  botanical  products 
of  that  country.  Sister  Gambold  sent  me,  last  autumn,  between  twelve 
and  fourteen  hundred  specimens  of  dried  plants,  besides  near  a 
hundred  packets  of  seeds,  several  minerals,  specimens  of  all  the 
Indian  manufactures  of  cane,  etc.,  and  a  number  of  other  curiosities, 
apologizing  for  not  having  done  more  as  the  season  was  unfavorable; 
whereas  I  should  have  thought  the  collecting  of  these  a  good  half 
year's  work  for  one  person's  undivided  attention,  under  the  most 
favorable  circumstances.  And  yet  this  person,  banished  as  she  is 
from  civilized  society,  cheerfully  laboring  year  after  year  with 
scarcely  any  promise  of  success,  yet  undauntedly  persevering,  was 
the  first  teacher  in  the  Bethlehem  Young  Ladies'  Seminary,  and 
seemed  its  main  support  by  the  excellent  qualities  of  her  mind  and 
heart  and  her  abilities  natural  and  acquired.  To  any  not  devoted 
to  the  cause  of  God  from  the  same  principle,  the  sacrifice  might  ap- 
pear almost  too  great;  but  not  to  one  who  'loves  Him  because  He 
first  loved  us'." 

*  A  distinguished  scholar  acquainted  with  nearly  every  subject  in 
literature  and  natural  history.  Principal  of  the  school  in  Fulneck, 
England,  for  the  training  of  candidates  for  the  Moravian  ministry, 
1803-1816,  when  he  became  principal  of  the  Young  Ladies'  Seminary, 
Bethlehem,  Pa.  He  died  in  1818. 
8 


114  Moravian  Missions  Among 

A  similar  testimony  from  an  entirely  different  source  is  the 
following  in  the  report  of  Correa  de  Serra,  a  Catholic  Abbe,* 
on  a  tour  of  the  United  States,  who  came  to  Springplace  and 
abode  there  for  a  day  and  night : 

"Judge  of  my  surprise,  in  the  midst  of  the  wilderness,  to  find  a 
botanic  garden,  not  indeed  like  that  at  Paris,  or  yours  at  Kew;  but 
a  botanic  garden,  containing  many  exotic  and  medicinal  plants,  the 
professor,  Mrs.  Gambold,  describing  them  by  their  Linnean  names. 
Your  missionaries  have  taught  me  more  of  the  nature  of  the  manner 
of  promulgating  civilization  and  religion  in  the  early  ages  by  the 
missionaries  from  Rome,  than  all  the  ponderous  volumes  which  I 
have  read  on  the  subject.  I  there  saw  the  sons  of  a  Cherokee 
Regulus  learning  their  lesson,  and  reading  their  New  Testament  in 
the  morning,  and  drawing  and  painting  in  the  afternoon,  though  to 
be  sure,  in  a  very  Cherokee  style;  and  assisting  Mrs.  Gambold  in  her 
household  work  or  Mr.  Gambold  in  planting  corn.  Precisely  so  in 
the  forests  of  Germany  or  France,  a  Clovis  or  a  Bertha  laid  aside  their 
crowns,  and  studied  in  the  hut  of  a  St.  Martin  or  another  mission- 
ary." 

Abraham  Steiner  came  out  to  the  Cherokee  mission  for  an 
official  visit  in  October,  1819,  remaining  at  Springplace  for  six 
weeks.  He  wrote  back  to  Salem,  among  other  observations,  that 
he  could  clearly  see  the  influence  the  school  at  Springplace  had 
had  on  the  Cherokee  Nation.  The  training  there  received  by  the 
scholarsf  was  reflected  in  the  homes  of  their  parents.  In  these 
homes  there  were  well-being,  contentment  and  purity.  In  addi- 
tion to  their  studies,  the  boys  learn  to  cultivate  the  land  and  the 
girls,  spinning,  weaving,  sewing  and  knitting.  More  teachers 
and  better  equipment  are  urgent  necessities.  Regular  religious 
instruction  is  held,  as  part  of  the  curriculum,  and  each  Christmas 
a  public  examination  in  Bible  and  Christian  Doctrine  takes  place 
and  awards  are  given. 

Let  us,  in  spirit,  live  a  day  at  Springplace.  In  the  morning, 
when  all  are  up  and  dressed — in  the  winter,  at  daybreak;  in 
summer  at  sunrise — we  meet  for  family  prayer,  all  kneeling. 
After  breakfast  school  begins,  remaining  in  session  till  dinner. 
Several  hours'  intermission  are  followed  by  school  from  three 


*  Minister  from  Portugal  to  the  United  States  and  a  distinguished 
naturalist  and  linguist. 

t  About  70  had  been  instructed  here  to  date. 


,  Southern  Indian  Tribes  115 

o'clock  until  toward  eveniug.  In  the  hours  of  intermission  the 
scholars  either  help  in  the  garden  and  field,  chop  wood,  etc.,  or, 
when  no  work  is  pressing,  take  exercise  together;  go  out  with 
their  blow-guns — tubes  of  cane,  7  or  8  feet  in  length,  fitted  with 
arrows  which  are  blown  out — or  bows  and  arrows,  to  shoot  birds 
and  squirrels.  After  supper  is  evening-song  and  prayer  and 
early  to  bed.  Mrs.  Gambold  does  all  the  teaching  except  the 
class  for  religious  instruction  which  is  taught  by  Mr.  Gambold. 
The  school  opens  and  closes  with  song. 

This  chapter  has  dealt  with  the  school  as  such.  In  conclusion, 
it  should  be  remembered  that  the  spiritual  interests  of  the 
scholars  were  ahvays  the  first  concern  of  the  missionaries.  Be- 
sides the  class  instruction  in  the  Bible,  the  scholars  were  in- 
dividually dealt  with,  lovingly  and  prayerfully,  as  to  personal 
salvation.  Of  this,  the  following  letter  is  a  touching  evidence. 
Johnston  McDonald  was  taken  home  from  school  by  his  mother 
who  needed  him  at  the  time.  The  boy  was  loath  to  leave  and 
wrote  his  teachers,  in  part : 

"O  how  happy  I  was  in  hearing  the  Saviour's  Word  preached  by 
you!  We  who  lived  in  darlcness  now  hear  the  Saviour's  Word 
through  which  we  can  come  to  His  light.  May  he  grant  that  all  who 
have  been  educated  by  you  may  come  to  Him.  One  thing  I  yet  lack: 
I  wish  that  my  Saviour  would  take  my  heavy  load  of  sin  away  from 
me.  I  pray  daily  that  Jesus  would  cleanse  me  with  His  blood,  that 
my  sins  might  not  abide  on  me  until  that  great  day  when  He  shall 
demand  an  account,  and  that,  when  He  calls,  I  may  lift  up  my  head 
with  joy  to  live  with  Him  forever." 


116  Moravian  Missions  Among 


CHAPTER  XIII 

Events  in  the  Mission  Leading  Up  To  and  Including 

THE  Remarkable  Year  of  Grace  for  the 

Cherokees,  1819 

Our  narrative  of  the  beginning  of  the  spiritual  harvest  among 
the  Cherokees  has  told  the  events  of  the  glad  daj^  of  Margaret 
Ann's  baptism.  Early  in  1811  she  expressed  a  desire  to  be 
admitted  to  the  Lord's  Supper.  This  was  another  point  upon 
vrhich  the  Brethren  of  that  day  consulted  the  Lord  directly  ;  that 
is,  when  converts  from  heathenism,  after  Baptism,  should  come, 
for  the  first  time,  to  the  Holy  Communion.  Careful  instruction 
regarding  this  sacrament  was  accordingly  given  Mrs.  Vann  and 
finally,  on  March  17,  approbation  was  received  for  her  partici- 
pation. The  Communion  service  that  night,  when  the  faithful 
missionaries  together  with  their  first  convert  presented  them- 
selves before  the  Lord  in  the  common  bond  of  the  Spirit  was 
filled  with  indescribable  blessing. 

In  the  year  1811  the  mission  was  put  on  a  more  stable  footing 
through  much-needed  financial  assistance.  Gambold  regarded 
this  help  as  a  clear  instance  of  the  particular  Providence  of  God. 
Just  when  they  were  in  need,  and  there  was  almost  a  famine  in 
the  Cherokee  country,  a  certain  Brother  Godfrey  Haga*  and  his 
wdfe,  on  her  birthday,  happened  to  read  in  a  missionary  journal 
of  the  Springplace  mission  and  its  needs.  At  once  they  sent  $100 
to  Brother  Gambold,  at  the  same  time  asking  for  information 
how  they  might  be  of  further  assistance. 

The  mission  was  growing  deservedly  popular  among  the  Chero- 
kees. At  this  time,  the  Chiefs  sent  a  message  to  Brother  Gam- 
bold that  the  missionaries  might  enlarge  their  fields  as  much  as 

*  A  wealthy  merchant  of  Philadelphia,  member  and  office-bearer  of 
the  Moravian  church  there.  He  was  a  member,  also,  of  the  Society  for 
Propagating  the  Gospel  Among  the  Heathen,  and  the  particular  friend 
of  its  missions.  After  this  first  donation,  the  Cherokee  mission  re- 
ceived stated  assistance  from  him.  In  1825  he  bequeathed  the  bulk 
of  his  estate  to  the  Society  and  thus  enabled  that  organization  to 
carry  on  the  Cherokee  mission  for  many  years  and  to  enter  other 
fields.  Part  of  this  legacy  he  stipulated  to  be  funded  for  the  educa- 
tion of  ministers  and  missionaries. 


Southern  Indiax  Tribes  117 

they  wanted  and  could  dwell  in  their  land  in  perfect  safety, 
since  the  Indians  were  convinced  they  were  here  for  the  good  of 
the  Nation.  This  action  was  the.  more  encouraging  to  our 
Brethren,  coming  at  a  time  when  the  Cherokees  were  growing 
more  and  more  distrustful  of  the  whites  and  their  ambitions  and 
were  hedging  about  residence  of  whites  in  the  Nation  with 
severe  restrictions. 

The  years  1811  and  1812  were  marked  by  seismic  disturbances 
in  the  southern  and  western  parts  of  the  United  States.  Fre- 
quent and  violent  earthquake  shocks  were  experienced  in  the 
Cherokee  country  which  caused  great  consternation  among  the 
Indians.  Many  of  them  came  to  the  mission  and  asked  the  cause 
of  these  commotions,  which  gave  the  missionaries  a  desirable 
opportunity  of  speaking  to  them  of  Him,  the  Kock  of  Ages,  upon 
Whom  His  people  stand  firmly  built  though  heaven  and  earth 
should  pass  away.  Several  Chiefs  begged  earnestly  to  know 
more  about  God.  When  told  of  the  Creation,  Fall,  God's  promise 
of  Grace,  the  Saviour's  life,  death,  resurrection  and  the  Day  of 
Judgment,  they  listened  with  rapt  attention,  sitting  by  the  hour 
with  folded  hands.  When  the  missionaries  had  done,  they  beg- 
ged to  hear  everything  over  again.  "Tell  us  all  you  know  about 
God. ' '  One  of  them  exclaimed :  "I  cannot  forget  it ;  I  will  think 
of  this  all  the  time."  The  Gambolds  endeavored  to  teach  them 
short,  ejaculatory  prayers,  such  as  aroused  our  Saviour's  instant 
sj'mpathy  and  brought  His  help,  when  sincerely  uttered. 

"The  Kidge, "  concerned  about  the  earth  tremors,  took  occa- 
sion to  visit  at  Springplace  and  asked  if  the  end  of  the  world 
was  near.  He  was  told  that  the  end  was  unknown,  but  it  be- 
hooved men  to  be  ready  at  all  times.  He  said,  "  It  is  true,  w^e  are 
very  bad :  God  make  us  better ! ' '  When  told  of  the  Saviour 's 
love  and  sufferings,  he  remarked,  ' '  Thej*  treated  him  too  badly. ' ' 
Thereupon  the  missionaries  showed  him  how  Christ  suffered  all 
this  willingly  and  he  exclaimed, ' '  0,  how  much  he  must  love  us  ! " 
His  difficulty  was  to  comprehend  how  God  could  forgive  one  who 
had  long  lived  in  wickedness,  and  he  cited  instances  of  special 
hard-heartedness  and  w^ickedness,  and  asked,  "Can  God  forgive 
that  ? ' '  When  Gambold  said,  ' '  Yes, ' '  he  was  very  much  touched. 


118  Moravian  Missions  Among 

Margaret  Ann,  too,  labored  faithfully  to  point  out  "The  Way" 
to  inquirers.  Two  Chiefs,  especially,  seemed  deeply  in  earnest  and 
to  them  she  related  the  story  of  the  Crucifixion,  showing  them  a 
picture.  Both  were  greatly  concerned  not  to  come  into  the  place 
of  condemnation.  "Peggy,"  as  the  missionaries  affectionatelj' 
called  her,  confidently  looked  for  them  to  be  saved. 

A  man  by  name  of  Joseph  Crutchfield,  for  a  while  overseer  on 
Vann's  estate,  was  becoming  very  much  interested  in  Margaret 
Ann.  One  day,  he  approached  Brother  Gambold  with  the  desire 
to  help  him  in  the  effort  to  win  her  for  his  wife.  Several  times 
had  she  rejected  him !  After  an  earnest  conversation,  Gambold 
was  convinced  the  man  was  not  hankering  after  her  estate  but, 
as  Crutchfield  said,  really  concerned  over  that  happiness  which 
Margaret  Ann  had  found  in  the  Lord.  She  respected  him  and 
he  seemed  a  man  of  good  character.  To  the  missionaries,  in  Con- 
ference, such  an  alliance  seemed  not  undesirable,  especially  since 
certain  evil  persons  were  seeking  Margaret  in  marriage.  The 
Helpers'  Conference  in  Salem  w^as  asked  to  consider  the  matter 
and  approval  came  from  this  Body  for  the  step.  Then  it  was 
that  Margaret  decided  to  accept  him,  and  the  marriage  took  place 
on  July  9,  1812,  John  Gambold  officiating.  Mr.  Crutchfield  be- 
came more  and  more  interested  in  the  services.  The  couple 
lived  hard  by  the  Springplace  premises  and  came  regularly  to 
the  meetings. 

The  j^ear  1812  was  memorable  for  the  mission  by  the  coming- 
forward  of  Assistant  Principal  Chief  Charles  Hicks  with  the 
request  for  Baptism.  With  heartfelt  joy  he  was  accepted  as  a 
Candidate  and  taken  into  special  instruction.  On  Good  Friday, 
April  16,  1813,  he  was  received  into  the  fold  of  the  Brethren's 
Church  by  Baptism  at  a  most  remarkable  service,  held  again  in 
the  barn  which  the  audience  filled  to  overflowing.  Hicks  an- 
swered the  questions  before  Baptism  with  great  conviction.  He 
received  the  name  ' '  Charles  Renatus. ' '  His  full-blood  Cherokee 
wife  wept  much  during  the  service  and  testified  that  the  Holy 
Spirit  spoke  to  her  own  soul.  The  school  children  were  moved 
in  an  especial  manner ;  from  their  corner  came  the  sound  of  loud 
weeping  and  sobbing.    Charles  Renatus  was  at  this  time  46  years 


Southern  Indian  Tribes  119 

of  age.  In  his  youth  he  had  had  some  education  and  was  able 
to  read  and  write  English  well.  He  was  almost  constantly  em- 
ployed by  his  Nation  on  business.*  While  one  soul,  in  itself,  is 
not  of  more  value  than  another  in  God's  sight,  one  may  be  more 
valuable  than  another  so  far  as  service  is  concerned.  Hicks  was 
a  distinct  acquisition  to  the  Cherokee  mission,  because  he  was  a 
man  of  great  influence.  After  his  baptism,  he  said,  "Your  cause 
is  now  my  cause ;  it  will  be  a  joy  to  me  to  help  you  whenever  it  is 
in  my  power,  "t 

Hearing  of  Hicks'  baptism,  good  old  Col.  Meigs  felt  con- 
strained to  write : 

"Mr.  Charles  Hicks'  being  added  to  the  Church  of  Christ  is  an  acqui- 
sition and  will  have  an  effect  to  strengthen  your  hands.  His  example 
will,  I  hope,  be  followed.  The  enemies  of  religion  cannot  say  that  the 
weak  and  ignorant  only  are  made  converts;  for  it  may  with  truth  be 
said  that  the  most  intelligent  of  both  sexes  have  been  added  to  the 
flock  of  the  Redeemer  in  the  Cherokee  Nation." 

On  October  14,  1812,  the  Brethren  Abraham  Hauser  and  Ben- 
jamin Wageman  arrived  at  Springplace,  having  come  from 
Salem  in  a  wagon  for  the  purpose  of  fetching  the  Byhans  who 
had  petitioned  the  Helpers'  Conference  to  be  released  from  ser- 

*  Hicks  made  a  very  good  impression  in  Washington,  when,  in  1819, 
he  headed  a  delegation  to  protest  against  the  encroachment  on  the 
Cherokee  lands  by  the  State  of  Tennessee.  That  State  had  already 
measured  out  the  part  of  the  Cherokee  country  which  would  -fall  to  its 
share  if  the  Indians  were  driven  out.  On  his  return  from  Washington, 
Hicks  reported  a  very  satisfactory  agreement  entered  into  with  the 
United  States,  by  which  over  two-thirds  of  the  Cherokee  lands  east  of 
the  Mississippi  were  secured  to  them.  Speaking  of  this  delegation  of 
the  Cherokees,  Thos.  L.  McKenny,  United  States  Superintendent  of 
Indian  Affairs,  says:  "In  conversation  at  Mr.  Calhoun's — Secretary  of 
War — the  other  evening,  I  adverted  to  the  successful  efforts  now  being 
made  to  improve  our  natives;  when  Mr.  Calhoun  replied:  'We  need 
never  despair  when  we  can  show  such  an  evidence  as  Charles  Hicks.'  " 

t  Shortly  after  this,  the  missionaries  one  day  gave  Brother  Hicks  a 
$20  note  to  take  along  to  have  it  changed.  When  the  roll  came  back 
they  found  $30  and  wrote  Hicks  he  had  made  a  mistake.  He  replied 
that  he  had  made  no  mistake,  but  was  contributing  $10  towards  the 
church  to  which  he  now  belonged. 


120  Moravian  Missions  Among 

vice  in  the  missiou  owing  to  Mrs.  Byhan  "s  impaired  health.  This 
left  the  Gambolds  alone  in  the  service  of  the  Cherokee  mission, 
with  work  enough  for  several  missionary  couples.* 

In  the  War  of  1812,  the  British  induced  the  Creeks  to  take  up 
arms  against  the  United  States  and  they  began  hostilities  late  in 
1813.  The  Cherokees  were  invited  by  the  United  States  Govern- 
men  to  join  with  the  United  States  forces  in  an  expedition  against 
the  Creeks,  which  they  decided  to  do.  Charles  Hicks  was  asked 
to  go.  Needless  to  say,  the  missionaries  w^ere  very  anxious 
about  him  and  sent  up  many  prayers  to  the  Throne  of  Grace  for 
his  safety.  November  12,  1813,  they  heard  from  Brother  Hicks 
that  the  United  States  forces  had  been  victorious  thus  far.  Be- 
fore the  end  of  the  year  the  Creeks  had  sued  for  peace,  and  in  the 
negotiations  again  lost  a  section  of  their  territory.  The  cessation 
of  hostilities  between  Cherokees  and  Creeks  was  celebrated  at 
Springplace  with  a  special  service  of  thanksgiving.  Hicks  re- 
turned from  the  expedition  in  time  to  be  present  at  the  Christ- 
mas Eve  Lovefeast  which  was  held  with  the  mission  house  crowd- 
ed to  its  utmost  capacity. 

Col.  Meigs  sent  a  letter,  early  in  1814,  in  which  the  following 
sentences  are  significant :  "  I  rejoice  with  you  at  the  termination 
of  the  Creek  war.  I  never  told  you  that  I  had  at  times  some  ap- 
prehension of  3'our  not  being  perfectly  safe;  but  I  hope  your 
fears  from  that  quarter  are  at  an  end  forever. ' ' 

June  16,  1814,  Brother  Hicks  was  admitted  to  the  Holy  Com- 
munion. .  He  was  greatly  moved  and  fell  on  his  knees  in  prayer 
whenever  the  missionaries  did  although  he  was  troubled  with  a 
lame  leg.  He  was  steadily  growing  in  grace  and  was  a  joy  and 
comfort  to  the  missionaries. 

Joseph  Crutchfield,  husband  of  Margaret  Ann,  having  made 
application  to  be  received  into  the  Brethren's  Church — he  was 
a  Methodist^ — soon  after  his  marriage,  and  the  Gambolds  having 
satisfied  themselves  as  to  his  state  of  heart,  his  name  was  laid 
before  the  Lord  and  approval  received  end  of  August,  1914. 
He  was  admitted  by  the  Right  Hand  of  Fellowship  on  Septem- 

*  Joseph  Ganibold,  an  older  brother  of  the  missionary,  was  at  this 
time  living  with  them  at  Springplace,  having  come  to  help  them  in  the 
outer  work  about  the  mission — Born  Feb.  13,  1753. 


Southern  Indian  Tribes  121 

ber  7.  Thus  the  close  of  the  j'ear  found  three  full  communieaDt 
members,  besides  Brother  and  Sister  Gambold,  connected  with 
the  Church  of  Christ  among  the  Cherokee  Indians. 

The  missionaries  were  holding  on  to  God  in  prayer  and  were 
gaining  victories.  Kepeated  examples  of  remarkable  answers  to 
prayer  are  cited  by  Gambold.  Two  are  given,  showing  "the 
Lord  working  with  them,  and  confirming  the  word  with  signs 
following."* 

''Darky,'"  a  little  Cherokee  girl,  the  youngest  of  their  scholars 
in  1813,  broke  out,  one  da^^,  with  a  dangerous-looking  eruption 
over  her  whole  body.  High  fever  set  in  and  the  child  lay  un- 
conscious by  nightfall.  The  missionaries  could  not  diagnose 
the  disease  and  all  remedies  they  tried  had  failed.  It  appeared 
certain  that  Darky  could  not  live  till  morning.  At  her  bedside, 
the  two  missionaries  united  in  iMercession,  prayed  fervently 
that  she  might  be  spared,  for  the  child  was  precious  to  them. 
Also,  they  feared  the  effect  her  sudden  death  might  have  on  her 
heathen  parents.  The  father  had  been  hurriedly  summoned  to 
Spring-place.  In  the  morning,  the  child's  skin  was  perfectly 
clear ;  the  fever  had  left  her ;  she  was  completely  restored !  Sub- 
sequently, the  father  brought  large  quantities  of  provisions  to 
the  mission  out  of  gratitude. 

May  1,  1815,  the  meal  in  the  barrel  and  the  oil  in  the  cruse 
had  all  but  failed.  Provisions  w^ere  almost  gone  and  there  was 
no  money  to  buy.  In  full  assurance  of  faith,  Gambold  and  his 
wife  just  told  their  Father  about  it,  laying  the  whole  situation 
before  Him.  On  the  very  next  day,  supplies  came  in  from  all 
sides,  including  two  barrels  of  flour;  by  night,  their  larder  was 
well  stocked. 

An  interesting  diversion  for  the  missionaries  was  furnished 
by  their  observing  a  Cherokee  doctor  treating  one  of  "Peggy" 
Crutchfield's  sick  negroes.  He  used  herbs  for  medicine  and 
seemed  to  diagnose  and  prescribe  correctly,  for  the  patient  im- 
proved. Gambold  saw  some  red  and  white  corals  with  the  doc- 
tor 's  things  and  noticed  that  he  threw  these  into  a  vessel  of  water 
before  he  started  with  the  sick  man.  Upon  his  inquiry,  Gambold 
was  told  that  the  doctor  did  this  whenever  he  was  called  to  a 

*Mark  16:20. 


122  Moravian  Missions  Among 

patient:  if  several  corals  floated,  it  was  a  good  sign  and  there 
was  hope ;  if  all  sank,  the  patient  was  declared  incurable.  Corals 
and  herbs :  a  strange  combination  of  superstition  and  good  sense ! 

Brother  Gambold  was  an  occasional  contributor  to  journals 
other  than  the  regular  publications  of  his  own  denomination.* 
Having  read  an  article  from  his  pen  in  "The  National  Intelli- 
gencer," on  "The  Origin  i)f  the  Cherokees,"  Mr.  Thomas  L. 
McKenny,  of  the  Government  otBce  for  the  Indian  Affairs,  wrote 
to  Brother  Gambold  a  letter  of  appreciation  and  added  the  fol- 
lowing thoughts  on  the  subject : 

"The  questions,  'Where  Originated  and  From  Whom  Descended  the 
Aborigines  of  this  Country?'  will  never,  in  my  opinion,  be  conclusively 
answered.  They  will  recur,  however,  whilst  an  artificial  mound  re- 
mains in  the  wilderness  or  a  relic  of  antiquity  is  to  be  found.  Yet 
none  of  these  will  be  found  to. contain  the  record  of  their  creation, 
or  to  disclose  the  history  of  those  remote  people  to  whom  they  owe  their 
existence.  Time,  which  seems  to  delight  in  burying  all  things,  has 
closed  in  upon  the  evidence  of  this  case  and  shut  it  up  forever.  One 
thing,  however,  appears  certain:  the  interminable  wilds  that  have  been 
considered  as  being  frequented  only  by  the  beasts  of  the  forest,  have 
been  inhabited  by  human  beings  of  a  race  anterior  even  to  the  Indians 
themselves.  But,  as  you  remark,  it  cannot  be  known  when  and  from 
whence  these  ancestors  came,  who  those  nations  were  which  the  Indians 
expelled  from  their  country  or  what  has  become  of  them." 

McKenny  asserts  that  the  Indians  are  endowed  with  the  high- 
est human  endowments  and  fitted  for  the  exercise  of  those  qual- 
ities which  the  Christian  religion  imparts.  He  cites  the  instance 
of  "Skenandon,"  celebrated  Oneida  Chief  who  died  in  the  year 
1815  in  the  110th  year  of  his  age,  having  lived  as  a  Christian 
man  for  over  50  years  after  conversion  to  God  under  the  min- 

*  Gambold  was  convinced  that  it  was  indispensably  necessary  for  the 
preservation  of  the  Indians  that  they  learn  the  English  language,  rather 
than  be  ministered  to  in  their  own,  and  that  they  should  adopt  the  laws 
of  the  United  States  Government,  and  especially,  our  most  holy  Re- 
ligion. He  understood  the  plan  for  their  civilization,  steadily  pursued 
by  the  Government,  to  have  for  its  ultimate  object  the  fitting  of  the 
Indians  to  become  members  of  the  family  of  free  men  and  useful 
citizens  of  the  United  States  and  not  merely  to  feed  and  clothe  these 
poor  creatures.  Only  through  progress  in  civilization  and  education 
could  the  aboriginal  man  be  saved  from  the  destruction  which  awaited 
his  race. 


Southern  Indian  Tribes.  123 

istry  of  a  Rev.  Mr.  Kirkland.  A  short  while  before  his  death, 
Skenandon  uttered  the  following  remarkable  words : 

"I  am  an  aged  hemlock.  The  winds  of  an  hundred  winters  have 
whistled  through  my  branches.  I  am  dead  at  the  top.  (Skenandon 
was  blind. — McKenny.)  The  generation  to  which  I  belonged  have  run 
away  and  left  me.  Why  I  live,  the  Great  Good  Spirit  only  knows.  Pray 
to  my  Jesus  that  I  may  have  patience  to  wait  my  appointed  time  to 
die!" 

Patiently  they  prayed  and  toiled,  that  lone  Moravian  couple 
at  Springplace  in  the  land  of  the  Cherokees,  their  hands  strength- 
ened in  the  Lord  by  the  growing  in  grace  of  their  first  converts, 
who  were  their  joy  and  crown.  Over  the  genuineness  of  these 
there  could  be  no  question.  In  April,  1816,  Hicks  wrote  to  them 
as  follows : 

"The  waters  were  so  high  here  on  the  11th  of  this  month  that  I 
thought  it  would  be  an  act  of  imprudence  to  attempt  to  cross  them;  and 
yet,  the  thought  of  being  absent  from  my  brethren  and  sisters  on  that 
solemn  evening  (Maundy  Thursday)  affected  me  much  and,  on  that  ac- 
count, I  felt  low-spirited  all  day.  In  the  evening  I  called  all  my  black 
people  and  charged  them  to  do  no  labor  whatever  on  Friday,  as  our 
Saviour  suffered  on  this  day  and  told  them  He  suffered  for  our  sins  and 
whosoever  believes  in  His  name,  black  as  well  as  others,  will  be  saved." 

Also,  Margaret  Ann's  face  continued  to  shine  with  the  joy 
that  was  in  her  heart  and  her  husband  was  walking  worthily  of 
the  Gospel  and  rendering  much  assistance  to  Brother  Gambold 
on  the  mission  premises. 

Meetings  at  this  time  were  attended,  on  an  average,  by  thirty 
persons;  whites,  Indians  and  blacks.  Several  times,  when  the 
attendance  was  much  larger,  the  barn  was  used  for  meetings. 

Another  man  and  his  wife  were  beginning  to  show  signs  of 
concern  for  their  soul's  salvation.  Clement  and  Mrs.  Vann, 
parents  of  James  Vann  who  had  befriended  the  mission  in  the 
early  years,  had  caused  the  missionaries  much  trouble ;  particu- 
larly- Mrs.  Vann,  a  full-blooded  Cherokee,  had  caused  them  grief 
by  her  disagreeable  words  and  actions  and  had  brought  dis- 
repute upon  the  work  by  her  misrepresentations.  Clement,  a 
white  man,  in  the  past  had  been  found  to  deviate  often  from  the 
truth.  Steadfastly,  Gambolds  had  prayed  for  these  people,  and 
it  proved  that  the  direct  line  to  their  hearts  was  by  way  of  the 
Throne  of  Grace ;  whereas,  in  years  they  had  not  attended  any 
services,  though  they  lived  close  b}'',  now  they  came  regularly. 


124  Moravian  Missions  Among 

And  now  came  the  year  1819,  annus  mirahilis;  year  of  grace ; 
a  particularly  acceptable  year  of  the  Lord  among  the  Cherokees ; 
a  year  of  spiritual  awakening  felt  over  the  entire  Cherokee 
Nation. 

Nearly  20  years  had  elapsed  since  the  beginning  of  the  at- 
rtempt  to  impart  the  saving  light  of  the  Gospel  to  the  Cherokees, 
During  the  greater  part  of  this  period,  all  efforts  seemed  with- 
out result  and  the  situation  must,  at  times,  have  seemed  most 
discouraging  to  missionaries  and  the  church  which  had  sent  them 
forth.  Not  only  did  the  work  seem  hopeless,  but  it  was  costly. 
Then  came  the  great  joy  of  the  first  converts  and,  with  this  en- 
couragement, Brother  and  Sister  Gambold  continued  to  preach 
patiently,  to  the  benighted  Indian  heathen,  salvation  through 
Christ  Jesus  and  endeavored  to  impress  upon  the  minds  of  the 
youths  entrusted  to  them,  besides  much  other  useful  knowledge, 
the  truths  of  the  Gospel,  waiting  for  the  time,  known  to  God 
alone,  when  the  good  seed  would  sprout  and  grow.  At  Salem, 
among  the  members  of  the  Society  most  faithful,  "some  doubt- 
ed" whether,  under  the  peculiar  plan  of  the  mission  and  the 
extremely  limited  means  at  its  disposal,  even  faithful  labor,  per- 
severing prayer  and  patient  waiting  could  bring  results. 

Nothing  short  of  a  powerful  revival  of  religion  which  came 
in  1819  could  dispel  doubts  and  misgivings.  Then  there  was 
great  gratitude  to  God  and  the  renewed  assurance  that  toil  with 
Him  and  for  Him  shall  not  be  in  vain.  As  Mrs.  Gambold  wrote, 
"The  Daj'spring  from  on  high"  did,  indeed,  appear  among  the 
Cherokee  Nation  and  the  power  of  the  Holy  Spirit  was  in  such 
evidence  as  even  to  abase  the  faithful  missionaries  over  their 
conscious  lack  of  faith.  During  the  year,  the  little  flock  in- 
creased from  two  to  fourteen,  earnest,  sincere,  growing  Chris- 
tians ;  numbers  of  Cherokees  were  coming,  asking  what  they  must 
do  to  be  saved.  Ofttimes,  conversations  and  prayers  with  in- 
dividual inquirers  continued  until  late  at  night.  Indians  who 
have  shown  persistent  and  special  enmity  to  the  mission  and 
hostility  to  the  word  of  the  Cross  are  now  among  those  most 
deeply  under  conviction  of  sin. 

The  human  instrumentality  for  bringing  about  this  new  day 
among  the  Cherokees  were  the  undaunted  perseverance  and  the 
unwearied  pains  bestowed  by  the  missionaries  on  the  education 


Southern  Indian  Tribes  125 

of  the  heathen  children.  The  hand  of  the  Lord  was  pleased  to 
use  these  as  the  prmcipal  means  for  the  visitation  of  Grace. 
Spring-place  had,  by  this  time,  attracted  the  attention  of  the 
whole  Cherokee  tribe  and  there  was  manifest  that  thirst,  so  un- 
common and  unusual  in  the  Indian,  for  something  better  and 
greater  than  their  fathers  knew,  which  indicated  that  a  new  day 
had,  indeed,  come. 

Early  one  morning  in  January,  Mother  Vann  started  the  good 
year  aright  by  coming  happily,  before  breakfast,  to  beg  for  Bap- 
tism. She  testified  that  for  about  a  year  she  felt  her  heart  had  been 
changed;  she  detested  her  former  ways  and  heathenish  life,  and 
now  wanted  to  live  only  for  the  Lord.  After  a  talk  with  her  and 
prayer  she  was  received  as  a  Candidate  for  Baptism.  By  March, 
she  had  finished  her  instruction,  and  on  the  14th  day  of  that 
month  her  baptismal  service  was  held.  It  was  a  real  Pentecostal 
experience ;  the  Holy  Spirit  working  mightilj^  in  many  hearts. 
The  Candidate  was  dressed  in  white,  which  dress  she  had  already 
designated  for  her  burial.  Her  Indian  name,  "Wawli, "  was 
exchanged  for  "Mary  Christiana."  Among  those  most  deeply 
touched,  were  the  wife  of  Brother  Charles  Hicks  and  their 
daughter. 

Shortly  after  her  baptism,  mother  Vann  had  a  letter  written  by 
Brother  Gambold,  and  copies  made  of  it  to  be  sent  to  her  rela- 
tives.   She  dictated  as  follows : 

"I  let  you  know  that  God  has  changed  my  heart.  I  have  been  received 
by  Baptism  among  the  Christians.  I  am  so  happy  as  I  have  never  been 
all  my  life.  Formerly,  for  many  years  and  up  to  within  a  short  time,  I 
thought  as  you  do  and  lived  as  you  live.  God  has  had  mercy  on  me. 
May  you  all  make  the  same  experience.  Take  my  words  to  heart!  Pray 
to  God  that  He  may  give  you  a  change  of  heart  and  mind!  I  am  much 
concerned  for  you." 

Clement  Vann,  her  husband,  was  received  into  the  congrega- 
tion June  27. 

The  Cherokee  Nation  is  awaking.  From  a  distance  of  thirty 
miles  they  come,  William  Hicks,  his  wife,  Sarah,  and  others  to 
receive  instruction  towards  Salvation.  Sarah  soon  declared  that 
she  had  found  the  Saviour  and  two  months  later,  in  September, 
she  witnessed  a  good  confession  at  her  baptism ;  and  her  husband, 
greatly  moved,  came  forward  in  that  service  to  give  his  heart  to 
Christ.    Others  followed. 


126  Moravian  Missions  Among 

The  joy  occasioned  in  Salem  when  Gambold's  reports  of  the 
spiritual  awakening  were  read  before  the  congregation  can  be 
imagined.  (Gambold  drew  attention  to  another  encouraging 
feature  of  the  harvest,  namely,  that  among  the  converts  were 
several  mothers  of  families.  According  to  the  peculiar  customs 
of  the  Cherokees,  we  have  already  seen  that  the  chief  influence 
in  the  home,  both  as  to  external  arrangements  and  in  the  way  of 
thinking,  rests  with  the  mother.  Gambold  noted  that  most  strik- 
ing evidences  were  already  apparent  that  the  Lord  was  blessing 
this  peculiarity  of  the  Cherokee  home  to  the  salvation  of  souls 
within  the  household.) 

The  Book  of  the  Acts  of  the  Apostles — in  reality,  the  Acts  of 
the  Holy  Spirit — was  never  finished.  New  chapters  have  been 
added  to  it  from  the  days  of  the  Apostles  even  unto  this  day 
whenever  men  have  followed  the  call  of  the  Lord  and  permitted 
Him  to  work  with  them  in  the  spread  of  the  Gospel.  What 
happened  in  the  meeting  at  Salem  when  the  good  tidings  from 
the  Cherokee  country  were  communicated,  may  be  fitly  expressed 
by  a  slight  paraphrase  of  several  verses  of  that  Book : 

"Then  tidings  of  these  things  came  unto  the  ears  of  the  church  which 
was  in  (Jeru) Salem:  and  they  sent  forth  (Barnabas)  Steiner,  that  he 
should  go  as  far  as  (Antioch)  Springplace. 

"Who,  when  he  came,  and  had  seen  the  grace  of  God,  was  glad,  and 
exhorted  them  all,  that  with  purpose  of  heart  they  would  cleave  unto 
the  Lord."* 

Steiner  arrived  at  Springplace,  October  6,  1819,  in  company 
with  the  young  Brother,  Thomas  Pfohl.  On  the  very  next  day 
came  Mrs.  Delila  McNair  with  a  sweet  expression  of  faith  in 
Christ  and  was  declared  a  Candidate  for  Baptism.  On  October 
16,  Steiner  had  the  great  privilege  to  administer  the  Rite  of  Con- 
firmation to  Clement  Vann  and  his  wife.  Of  this  experience  he 
wrote  home  as  follows : 

"It  is  wonderful  what  grace  can  do!  I  learned  to  know  Mother  Vann 
and  others  19  years  ago,  and  where  at  that  time  there  was  darkness  and 
Indifference,  if  not  hostility,  now  they  look  bright  and  happy  and  are 
enjoying  the  merits  of  the  Saviour's  death  and  life.  What  was  opposed 
of  the  Gospel  new  has  become  evangelist:  especially  Mother  Vann  tries 
to  lead  all  her  relatives  to  Christ." 

*  Acts  11:22,  23. 


Southern  Indian  Tribes  127 

The  growth  in  grace  and  usefulness  of  those  who  had  come  to 
a  saving  knowledge  of  Jesus  was  astonishing,  as  attested,  both  by 
the  letters  of  Gambold  and  Steiner's  report.  The  Spirit  of  God 
was  working  on  the  hearts  of  some  who  did  not  understand  Eng- 
lish, and  Charles  and  William  Hicks  and  Mrs.  Crutchfield  were 
extremely  active  in  imparting  to  such  the  instruction  which  they 
needed,  by  careful  translation  of  the  words  of  the  missionaries 
and  by  their  own  comments  on  Scripture  or  exhortation  given. 
This  assistance  they  rendered  not  only  at  Springplace  at  the 
gatherings  there,  but  in  the  homes  of  their  respective  vicinities 
which  they  visited.  An  altogether  unusual  incident  occurred 
when  "The  Ridge,"  commonly  called  "Major  Ridge,"  although 
expressing  himself  as  not  yet  ready  to  devote  himself  wholly  to 
Jesus,  carefully  translated  the  instructions  of  the  missionaries 
to  his  wife,  who  understood  not  a  word  of  English,  and  she  be- 
came a  true  Christian!  The  "Major"  expressed  his  joy  over 
her  conversion,  and  added,  of  his  own  accord,  the  warmest  ex- 
hortations to  perseverance  in  the  truth  she  had  found !  Then  he 
expressed  the  hope  that  his  time  might  come  soon. 

A  similar  circumstance  occasioned  much  joy  for  the  faithful 
Gambolds.  Many  of  those  who  had  learned  to  read  at  Spring- 
place  read  diligently  out  of  the  Scriptures  to  those  who  had  not 
enjoyed  the  advantage  of  an  education,  explaining  to  them  what 
they  had  been  taught  about  various  passages.  At  festival  sea- 
sons and,  indeed,  on  most  Sundays  between  meetings  could  be 
seen  a  little  group  here  and  there  whose  center  was  such  a  reader 
and  expounder.  Frequently,  those  who  read  had  themselves,  as 
yet,  no  saving  experience  of  Christ,  and  the  missionaries  were 
simply  amazed  how  the  Spirit  used  the  Word  only,  thus  trans- 
mitted, for  the  salvation  of  souls.  And  it  was  astounding  to 
them  to  find  out  when  it  came  to  instructing  such  converts, 
through  an  interpreter,  how  much  real  understanding  and  grasp 
of  spiritual  truth  they  already  had  without  human  instrumen- 
tality, save  the  reading  of  the  Word. 

A  proof  of  the  real  hunger  of  souls  after  God  was  afforded  by 
the  fact  that  Indians  now  made  use  of  every  opportunity  to 
hear  the  Gospel,  though  some  lived  30,  40,  or  even  more  miles 


128  Moravian  Missions  Among 

from  Springplace.*  Often,  some  who  had  traveled  50  miles 
missed  the  time  for  services  because  they  could  not  read  nor  find 
anyone  who  could  read  the  numerical  figures  signifying  the  day 
and  the  hour,  which  rendered  almanacs  and  Text  Books  useless. 
Special  services  were  often  held  for  such  who  had  come  too  late 
for  a  meeting. 

Some  of  the  Indian  converts  from  among  the  Cherokees  were 
tried  and  found  faithful  under  bitter  persecution  for  Christ's 
sake.  Of  one  of  these  Mrs.  Gambold  writes  to  a  friend,  in  part 
as  follows : 

"In  my  last,  I  mentioned  the  case  of  a  poor  woman  who  had  been  most 
cruelly  treated  by  her  wicked  husband.  (After  she  came  to  the  mis- 
sion.) The  narrative  of  her  sufferings  is  hardly  to  be  exceeded  either 
by  the  reports  in  Fox's  'Martyrs,'  or  the  annals  of  the  Inquisition  and 
is  too  horrid  to  admit  of  being  transcribed.  At  length,  she  took  refuge 
in  the  house  of  one  of  our  Sisters,  scalped,  and  her  whole  body  covered 
with  sores.  Her  name  is  Keren-Happuch  Sandford  Turner  Haskins.f 
She  is  still  at  Sister  Crutchfield's,  happy  as  a  child,  industriously  earn- 
ing a  living  by  spinning,  weaving,  sewing,  etc.,  and  is  very  neat  and 
cleanly.  To  encourage  her  in  reading,  we  presented  her  with  a  Testa- 
ment. 'O,  thank  you!  Thank  you!'  she  exclaimed  quite  enraptured. 
'I  will  work,  I  will  spin  for  you  in  return.'  She  now  employs  every 
leisure  moment  in  reading  her  dear  Testament." 

A  letter  from  Margaret  Ann  to  the  Helpers'  Conference  in 
Salem  gives  a  view  of  what  God's  grace  could  accomplish  in  a 
Cherokee  heart.  "It  was  written  in  1819,  doubtless  under  the  in- 
spiration of  the  great  things  for  God  that  were  then  taking  place : 

"I  have  for  some  time  had  a  thought  to  write  to  you  whom  I  love  as 
parents  and  tell  you  the  situation  of  my  mind.  When  I  reflect  on  my 
former  situation,  I  think  I  have  lost  a  great  deal  that  I  had  not  these 
good  brethren  and  sisters  here  when  I  was  young,  but  I  am  thankful  to 
our  dear  Saviour  that  He  sent  them  when  He  did.  When  they  did  come 
my  heart  was  so  bad  that  it  could  not  receive  anything  that  was  good. 
My  dear  Sister  Gambold  has  taken  a  great  deal  of  pains  with  me;  she 

*  The  Cherokee  mission  was  different  from  other  missionary  settle- 
ments of  the  Brethren.  Usually  a  mission  was  built  up  by  the  converts 
settling  around  the  Station.  The  Cherokees,  living  on  plantations, 
necessarily  lived  far  apart;  thus  the  mission  work  among  them  re- 
sembled a  country  congregation  with  its  disadvantages;  but  with  the 
advantage,  for  the  Cherokees,  of  being  far  removed  from  the  evils  of 
the  Indian  Towns. 

t  Yes,  this  was  an  Indian  woman! 


Southern  Indian  Tribes  129 

spoke  to  me  incessantly  of  that  dear  Saviour  who  suffered  for  us.  Then 
He  made  me  feel  that  He  was  my  Saviour  at  length  and  when  I  felt 
that,  I  thought,  is  it  possible  that  I  have  crucified  the  Son  of  God 
and  He  still  is  so  good  and  still  calls  to  me  to  come  unto  Him?  I 
cannot  thank  Him  sufficient  for  His  goodness  to  me.  When  I  think 
of  the  grace,  that  I  was  received  into  the  Church  of  God  and  am  be- 
come a  member  of  the  Brethren's  Church,  I  have  no  words  to  express 
my  thanks. 

"I  only  wish  that  our  Church  would  have  beside  ours  here  another 
place  in  my  Nation,  where  they  might  hear  the  glorious  Gospel  that  our 
dear  Saviour  will  receive  all  that  believe  and  come  to  Him. 

"I  have  been  at  other  preachings  beside  my  brother  Gambold's,  but 
their  doctrines  seem  a  mystery,  they  are  not  so  clear  as  those  of  the 
Brethren's  Church.    Brother  Gambold  speaks  to  my  heart." 

November  14,  1819,  the  church  at  Springplace  was  consecrated 
to  the  worship  and  service  of  God.*  All  these  years,  hitherto, 
meetings  had  been  held  in  Brother  Gambold's  house  which  had, 
with  increasing  interest,  been  of  late  utterly  inadequate  to  ac- 
commodate the  congregations.  The  day  of  dedication  M-as  a  day 
which  the  Lord  had  made  and  His  people  were  glad  in  it.  Seventy 
persons  were  present.  A  beautiful  Ode  was  used  at  this  service, 
having  been  prepared  especially  for  the  occasion.  Mrs.  Gambold, 
in  all  probability,  was  the  author  of  the  verses,  which  the  school 
children  sang  from  memory.  Part  of  this  Psalm  of  Praise  fol- 
loM^s : 

"1.  Praise,  honor,  glory  unto  Thee, 

Almighty  God  and  Lord, 
That  we  have  lived  a  house  to  see. 

Wherein  to  preach  Thy  Word. 

"2.  We  dedicate  it  unto  Thee, 
On  this  auspicious  day; 
With  grateful  hearts,  we  fervently 
For  thy  blest  entrance  pray. 

*  Absolutely  nothing  could  be  found,  either  in  the  Springplace  Diary 
or  the  letters  of  Brother  Gambold,  descriptive  of  this  church  building. 
The  map  of  Springplace  while  probably  accurate  as  to  the  general  out- 
line, gives  no  scale  to  judge  the  size  of  any  of  the  buildings.  Its  general 
location,  therefore,  is  all  that  can  be  shown  of  the  church.  From  refer- 
ences in  the  diary,  it  is  evident  that  the  building  was  used  for  school 
also;  consequently,  two-thirds  of  the  cost  of  the  building  must  have 
been  met  by  the  United  States  Government,  as  per  agreement  of 
1819.  The  building  was  erected  by  hired  laborers  and  one  car- 
penter, all  under  the  supervision  of  Brother  Gambold. 


130  Moravian  Missions  Among 

"3.  Come,  enter  Thou,  blest  Trinity, 
Fill  with  Thy  peace  Divine 
This  Tabernacle;  let  us  see 
Therein  Thy  glory  shine." 

"MISSIONARIES: 
"Think,  O  think,  how  great  the  favor. 
In  Jehovah's  courts  to  dwell! 
There  poor  sinners  meet  their  Saviour, 
There,  the  sin-sick  souls  grow  well. 

"Admire  the  deeds  our  God  hath  done. 
What  mercies  to  this  Nation  shown! 
'Tis  twenty  years,  now,  since  His  powerful  hand 
Led  the  first  missionary  to  this  land. 

"CONGREGATION: 

"With  him,*  first  messenger  of  Peace 
To  the  poor,  wandering  Cherokees, 
We  now  with  grateful  hearts  here  meet. 
And  him,  our  benefactor,  greet. 

"The  seed  which  he  then  sow'd  with  tears 
Has  sprung;  and,  after  twenty  years. 
Each  eye,  rejoiced,  the  fruit  now  sees, 
And  we  have  hopes  of  great  increase. 

"CONGREGATION: 

"We  humbly,  on  this  blessed  day, 

For  our  kind  friends  in  Salem  pray; 
'Twas  love  to  Jesus,  which  them  moved 
To  send  us  teachers  whom  they  loved. 

"They  richly  all  our  wants  supply; 
Tho'  distant,  still  regard  us  nigh; 
In  all  their  prayers  we  have  a  share; 
We  are  the  objects  of  their  care. 

"O,  gracious  Saviour,  bless  them  all! 

Hear  the  joint  prayers  of  great  and  small; 
Thy  servants,  as  their  God  and  Lord 
And  kind  Director,  do  reward!" 

After  this  service  of  song,  the  84th  Psalm  was  read  as  the 
Scripture  Lesson  and  Brother  Steiner  preached  the  dedicatory 
sermon  on  the  Text:  "In  all  places  where  I  record  my  name  I 
will  oome  unto  thee,  and  I  will  bless  thee."t     He  followed  the 

*  Abraham  Steiner. 
t  Exodus  20:24. 


Southern  Indian  Tribes  131 

discourse  with  a  fervent  prayer,  after  which  Charles  Hicks  trans- 
lated most  of  Steiner's  address  into  Cherokee,  to  the  great  edifi- 
cation of  all. 

In  the  second  meeting,  held  in  the  afternoon,  the  church  was 
for  the  first  time  used  for  a  sacramental  service :  the  baptism  of 
"William  Abraham  Hicks,  married  brother,  and  Susanna  Cath- 
erine Ridge,  wife  of  "Major"  Ridge.  The  Lord's  presence  was 
deeply  felt.  Mrs.  Gambold  writes  of  the  day  of  dedication :  "It 
was  a  most  blessed  day  which  many  will  not  forget.  By  us  it 
will  always  be  remembered. ' ' 

The  year  1819,  with  its  signal  outpouring  of  the  Spirit  of  God 
upon  the  Cherokees  through  the  instrumentality  of  the  Moravian 
Church,  may  be  said  to  have  marked,  likewise,  a  new  era  in  their 
advance  in  civilization.  A  new  Council  House,  on  the  site  of  a 
new  Town,  called  New  Echota,  stood  finished,  about  thirty  miles 
south  of  Spring-place  on  the  Coosa  River,  and  was  to  become  the 
capital  of  the  Nation.  The  National  Government  is  zealous  for 
the  improvement  of  the  Cherokees;  the  President  of  the  United 
States  has  made  a  visit  among  them.  Col.  Meigs  is  a  powerful 
friend  of  the  Nation,  always  at  work  for  its  welfare.  A  new 
system  of  internal  government  has  been  perfected  for  the  Nation 
and  the  whole  management  of  its  public  business  has  been 
adapted  to  the  remarkable  degree  of  progress  already  attained 
by  this  tribe.  English  has  been  adopted  as  the  oificial  language ; 
the  Nation's  records  are  kept  in  English  and  it  is  more  and  more 
coming  into  use  with  the  average  man.  Not  a  few  Cherokees 
have  altogether  discarded  their  Indian  language  and  customs. 
More  of  them  are  becoming  agriculturists ;  some  with  consider- 
able property  differ  but  little  from  the  substantial  planters 
among  the  white  people.  All  the  Chiefs,  and,  more  especially 
the  younger,  zealously  espouse  the  cause  of  civilization  and 
education,  a  thirst  for  which  has  become  well-nigh  universal. 

Steiner  had  the  high  honor  to  preach  in  the  new  Council 
House,  at  the  meeting  of  the  Grand  Council,  before  ever  any 
business  was  taken  up.  For  this  ceremony,  the  Chiefs,  sixty  in 
number,  had  assembled  at  some  distance  from  the  building,  and 
rode  up,  under  the  leadership  of  Major  Ridge,  in  the  best  of 
order.  Steiner  was  then  called  upon,  and  he  opened  the  proceed- 
ings with  fervent  prayer,  invoking  God's  guidance  upon  the 


132  Moravian  Missions  Among 

Council  meetings  to  be  held  here.  Thereupon  he  spoke  on  John 
3  :16,  Charles  Hicks  translating  into  Cherokee.  Complete  quiet 
and  reverence  prevailed  and  the  message  was  well  received.  The 
Chiefs  spoke  of  this  religious  exercise  as  the  dedication  of  their 
Council  House.  Steiner  was  greatly  moved  when  he  remembered 
how,  sixteen  years  ago,  he  had  stood  before  the  Council  of  the 
Cherokees,  before  an  audience  of  surly  and  disapproving  faces, 
pleading  for  the  missionaries  to  be  allowed  to  remain  in  the 
country.     "What  hath  God  wrought!" 

Major  Ridge  lived  near  New  Echota  and  gave  Brother  Steiner 
an  urgent  invitation  to  preach  at  his  house.  His  wife,  it  will 
be  remembered  had  just  been  baptized.  Ridge  and  his  wife  were 
full-blood  Cherokees  and  were  living  a  good  life  in  a  splendid 
home.  Steiner  was  royally  entertained  here  and,  after  his  ser- 
mon, which  Mrs.  Crutchfield  interpreted,  was  asked  by  Ridge 
to  represent  to  his  Society  that  missionaries  were  needed  in  their 
section;  he,  his  family,  his  neighbors  were  seeking  salvation. 
John  Ridge,  son  of  this  couple,  erstwhile  scholar  at  Springplace, 
was  now  at  Cornwall,  studying  science. 

Steiner  closes  the  report  of  his  official  visit  to  Springplace  with 
these  words:  "What  love,  simplicity  and  sincerity  prevails  in 
the  little  congregation  at  Springplace,  can  be  felt  but  not  de- 
scribed. The  hunger  for  the  Gospel  is  strong  in  the  Cherokee 
land.  Pray  that  God  may  carry  out  His  counsels  of  love  for 
this  people  through  us  ! " 

The  happy  events  of  1819  gave  wonderful  encouragement  to 
Brother  and  Sister  GambDld  who  had  long  labored  in  faith  and 
with  much  love.  They  endured  through  all  the  seemingly  barren 
years,  "as  seeing  Him  who  is  invisible."*  Now,  in  spite  of  ad- 
vancing years  and  diminishing  strength,  they  felt  called  upon 
to  persevere  in  the  work  committed  to  them  and  to  devote  the 
remainder  of  their  lives  to  the  service  of  the  Cherokees  who 
were  endeared  to  them  by  so  raany  ties  and  who,  in  turn,  highly 
esteemed,  loved,  yea,  reverenced  them.  To  a  friend,  Mrs.  Gambold 
wrote,  "We  are  lost  in  amazement  and  bowed  in  the  dust  when 
we  behold  the  wonders  of  God 's  grace  now  displayed  among  us. ' ' 
Their  own  report  to  Salem,  the  diary  of  the  year  1819,  closes 
with  these  verses : 

*  Hebrews  11:27. 


Southern  Indian  Tribes  133 

"Dies  war  ein  Jahr! 
Ja,  das  ist  wahr! 
Dergleichen  wir 
Noch  keins  erlebet  hier. 
Der  Herr  warf  Funken  aus, 

Manch  Haus 
Ward  angesteckt; 
Manch  Herz  erweckt; 
Manch  Auge  weint 
Nach  Ihm,  dem  Suenderfreund! 

"So  wirkt  die  Gnad! 
Und,  in  der  That, 
Wii-  sahen  nur  zu 
Was  Jesus  Gutes  thu'! 
Wir  fuehl'n  uns  arm  und  schwach, 

Und  ach 
Gar  weit  zurueck! 
Doch  macht  der  Blick 
Auf  Seine  Treu, 
Sein  Lob  hier  taeglich  neu!"  t 

- — Gambolds. 

t  The  following  translation  of  these  really  beautiful  verses  is  given, 
merely  to  convey  their  meaning  and  with  sincere  apology  to  the  authors: 

This  was  a  year 

In  verity. 

The  like  which  we 

Had  ne'er  experienced  here! 

The  Lord  spread  sparks  of  grace, 

And  many  a  place 
Was  thereby  set  afire; 
Awakened  hearts'  desire; 
And  many,  weeping,  bend 
Before  the  Sinners'  Friend. 

Thus  Grace  proceeds! 

In  what  was  done 

We  just  looked  on 

Beholding  Jesus'  deeds. 

Ourselves,  we  poor  and  weak  confess; 

We  have,  alas, 
Remained  far  back; 
And  yet,  one  look 
Upon  His  faithfulness. 
Daily  renews  our  praise. 


134 


Moravian  Missions  Among 


^^; 


&'"C 


'ace.,     sea, 


t   ^   the    Jndian  m/aico 


r&thren  in  the.  Cherokee  Matron  T}jii  ^fac<z. 
.ccntaim  aisout  <S5  acres  or  ijood  lan<J,  besides  wh'^i) 
''^^^ — ^__Jhcj  /yji/e   cleared    a  piece  y'  ^roonJ  c/   I  /O  Acres' 


Southern  Indian  Tribes  135 

CHAPTER  XIV 

Important  Events  of  1819-1821  in  the  Mission 

Abraham  Steiner's  report  of  his  ofScial  visit  to  the  Cherokee 
mission  in  1819,  contained  notes  indicating-  some  important 
chang-es  which  had  taken  place  within  the  Cherokee  Nation  and 
its  internal  government.  Connecting  his  observations  with  items 
gleaned  from  other  sources,  the  following  statement  will  give  a 
general  idea  of  the  situation  of  the  Cherokees  at  this  time. 

The  Upper  Cherokees  had  made  the  greatest  advance  in  civil- 
ization and  were  now  no  longer  hunters  and  trappers  but  agricul- 
turists and  manufacturers.  Among  the  Lower  Cherokees,  who 
still  subsisted  chiefly  on  the  proceeds  of  the  chase,  there  w^as  much 
discontent  over  the  growing  scarcity  of  game.  Accordingly, 
a  party  of  the  Lower  (Town)  Cherokees  started  out  for  the 
White  River  country  in  Arkansas  where  the  United  States 
Government  had  set  apart  lands  on  the  White  and  Arkansas 
Rivers  for  them,  with  a  view  to  finding  better  hunting  ground. 
In  this  they  were  successful,  and  in  eight  years  from  the  date  of 
their  first  settlement,  there  were  three  thousand  members  of  the 
tribe  located  on  the  White  River  and  its  tributaries.  By  a  later 
agreement,  the  United  States  Government  furnished  each  Indian 
with  a  rifle,  trap  and  blanket  and  the  promise  of  land  in  the  west 
in  lieu  of  his  home  claim  east  of  the  Mississippi,  and  transported 
him,  free  of  charge,  west  of  the  Great  River  to  join  his  comrades. 
Thus,  a  large  part  of  the  Nation,  by  gradual  emigration,  had, 
already  at  this  time,  found  a  home  across  the  Mississippi.  Each 
part  of  the  tribe,  east  and  west  of  that  river,  claimed  to  be  the 
stronger. 

Cherokees  east  of  the  Mississippi  are  judged  at  about  12,000  in 
number.  Their  lands  now  seem  secure,  by  settlement  with  the 
Federal  Government,  and  aggregate  ten  million  acres.  By  the 
year  1820,  a  fully  civilized  form  of  government  has  been  adopted. 
The  annual  Council  of  the  Chiefs,  which  is  attended  by  an  Agent 
of  the  United  States  Government  for  reference  and  counsel,  has 
sole  legislative,  executive  and  judicial  powers.  The  results  of 
Council  are  printed  in  English  in  sufficient  quantities  to  supply 
each   Cherokee  house.      (Those   of   the   older   generation   have 


136  Moravian  Missions  Among 

grown  up  without  educational  advantages  and  are  much  con- 
cerned that  their  youth  shall  be  educated.  The  next  generation 
will  speak  English.)  " Pathkiller, "  an  old  man,  is  Principal 
Chief  at  present.  Second  in  power  is  Charles  Hicks  (our  Mora- 
vian Brother)  who  really  does  all  the  official  business. 

No  land  can  be  held  in  fee  simple  by  anyone ;  all  are  tenants 
in  common,  although  improvements  on  the  land  can  be  bought 
and  sold.  Land  is  assigned  to  any  Indian  who  wishes  to  cultivate 
it.  Private  property  is  safeguarded.  In  general,  the  Cherokee 
Nation  is  becoming  more  and  more  settled  and  orderly. 

White  people,  especially  blacksmiths,  mill-builders  and  trades- 
men generally,  may  reside  in  the  Nation  after  having  received 
a  Permit,  which  Charles  Hicks  is  authorized  to  issue,  on  good 
judgment,  between  sessions  of  the  Council.  If  such  white  men 
marry  Cherokee  women,  they  are  thereby  nationalized  and  be- 
long to  the  tribe.  Henceforth,  no  white  man  may  marry  an 
Indian  woman  without  proper  ceremony  before  a  minister  or 
other  duly  authorized  official.  The  last  step  taken  by  Council 
in  this  direction  was  to  forbid  the  marrying  of  more  than  one 
wife.  Missionaries  and  school  teachers  are  highly  honored,  and 
the  mere  word  ' '  missionary  "  is  as  good  as  a  pass  anywhere  with- 
in the  Nation. 

Of  missionary  establishments  among  the  Cherokees  there  were 
in  1819,  four,  of  which  the  Moravian  at  Springplace  was  oldest, 
having  been  established  in  1801,  its  beginnings  going  back,  as 
we  have  seen,  many  j^ears  prior  to  that  date.  The  second, 
Brainerd,  thirty  miles  west  of  Springplace,  on  the  Chickamauga, 
in  1816  ;  third,  Tallony,  a  new  station  thirty  miles  east  of  Spring- 
place.  Both  Brainerd  and  Tallony  were  under  the  management 
of  the  "American  Board  of  Commissioners  for  Foreign 
Missions. '  '*  Fourth,  a  station  in  the  valleys  of  southern  North 
Carolina,  ninety  miles  northeast  of  Springplace,  new  in 
1819,  maintained  by  the  Baptists.  There  were,  in  addition, 
several  private  schools,  kept  by  individuals,  paid  by  individual 
Cherokees. 

*  Closely  co-operating  with  the  New  School  branch  of  the  Presbyterian 
Church.    In  fact,  Brainerd  and  Tallony  were  Presbyterian. 


Southern  Indian  Tribes  137 

Small  and  unassuming  as  seemed  the  work  of  the  Moravian 
Church  at  Springplace,  at  the  close  of  1819  its  influence  had 
spread  far  and  wide  in  the  Nation.  In  the  vicinity  of  the  new 
Council  House,  the  capital  of  the  Nation,  about  thirty  miles 
south  of  Springplace,  in  Gordon  County,  Georgia,  several  souls 
had  been  awakened,  probably  through  children  attending  the 
Springplace  school,  and  aroused  to  deep  concern  over  their 
spiritual  condition.  Here  lived  William  Abraham  Hicks  and 
his  wife ;  both  happily  united  to  the  flock  of  Christ  by  Baptism 
in  1819,  as  we  have  seen.  Major  Kidge  and  wife  lived  here ;  the 
latter  a  member  of  the  church  also.  Quite  of  their  own  accord, 
these  Indians  who  had  found  salvation  and  others  who  were 
seeking  the  Way  of  Life,  gathered  frequently  at  Brother  Hicks' 
house  where  he  would  read  from  the  New  Testament,  translating 
as  best  he  could.  Often  reader  and  auditors  had  to  pause,  over- 
come by  deep  emotion !  Manj^  times  they  made  the  trip  of  thirty 
miles  to  Springplace,  to  receive  new  help  and  inspiration  there. 
Early  in  1820,  these  earnest  people  sent  the  following  letter  of 
appeal  to  the  Society  in  Salem: 

"To  the  Directors  of  the  Society  in  Salem, 

"Dear  Friends:  We  take  this  opportunity  to  write  you  about  the 
settlement  at  Ooch-ge-lo-gy  and  the  prospects  for  a  mission  and  school 
here,  which  we  conceive  would  be  an  advantage  for  usefulness  to  our 
rising  generation.  Besides,  it  will  be  the  means  of  bringing  some  of  our 
red  brethren  and  sisters  to  our  Lord  and  Saviour  and  without  doubt  it 
will  be  a  populous  settlement  near  here  in  a  short  time.  We  trust  that 
this  plea  will  occupy  your  minds  in  your  deliberafions  in  sending  some 
of  the  Brethren  and  Sisters  who  may  live  near  to  us  to  teach  and  in- 
struct us,  as  some  of  us  have  already  joined  the  Brethren's  Society  viho 
now  lives  at  this  settlement.  We  deem  it  our  duty  to  inform  you  that 
we  have  mentioned  of  these  our  wishes  to  the  Chiefs  in  Council  at  our 
New  Town,  for  we  find  difficulty  to  obtain  suitable  schoolmasters  to 
instruct  our  children. 

"We  might  say  much  on  this  interesting  subject,  but  must  refer  you 
to  the  information  of  Brother  Steiner  who  have  visited  our  settlement 
and  no  doubt  has  formed  his  opinion  on  this  place. 

"With  much  esteem  and  love,  we  remain  yours  affectionately, 

"WiLLi.\M  Hicks, 
"Ridge  X,     (his  mark) 

"Waytee      X."   (his  mark) 


138  Moravian  Missions  Among 

The  effect  of  this  letter  telling  of  another  door  opened  hy  the 
Lord  to  the  Indians,  objects  of  the  Brethren's  solicitude  for  near 
a  century,  is  shown  by  the  result  it  produced,  namely,  a  decision 
in  April,  1820,  to  enter  the  open  door  at  once  and  take  this 
people  for  the  Lord.  In  fact,  the  beautiful  day  which  had 
dawned  for  the  Cherokees,  the  new  day  of  harvest,  had  already 
called  for  additional  laborers  to  come  into  this  promising  field. 
The  necessity  for  a  girls'  school  at  a  separate  place  from  the 
school  for  the  boys  likewise  commended  a  new  station,  and 
Oochgelogy  seemed  the  logical  location. 

How  it  grieves  us,  even  at  this  late  day,  to  write  that  there 
were  no  volunteers  in  Salem  for  Oochgelogy  who  would  eagerly 
say,  when  the  letter  was  read  with  its  petition,  ' '  Come  down  and 
help  us, "  as  of  old,  ' '  Here  am  I,  send  me ! "  Neither  were  there 
volunteers  in  Bethlehem  at  this  time  for  the  field.  The  harvest 
was  plenteous  but  the  laborers  w^ere  few. 

A  call  to  service  among  the  Cherokees  extended  to  Johann 
Renatus  Schmidt,  assistant  in  the  Moravian  mission  among  the 
Delawares  at  New  Fairfield,  Ontario,  Canada,  was  accepted  by 
him.  A  wagon  was  sent  for  him  from  Bethlehem  and  brought 
him  there.  Advice  had  been  received  from  Salem  that  he  should 
come  by  steamboat  from  Philadelphia  to  Petersburg,  Va.,  and 
from  thence  by  the  mail  route  over  Raleigh,  N.  C,  to  Salem. 

Meanwhile  at  Spring-place  such  as  believed  were  added  to  the 
Church.  Nancy  Tally  made  a  good  confession  of  Christ  as  her 
Saviour  on  Easter  Sunday,  1820,  and  was  received  as  a  Candi- 
date for  Baptism.  Likewise  Betsy  Lasly  was  so  received  a  few 
weeks  later,  to  her  inexpressible  joy. 

On  May  14,  came  great  news  from  Salem.  John  Renatus 
Schmidt  had  received  and  accepted  a  call  to  the  Cherokee  mis- 
sion, this  was  one  item ;  the  other,  an  announcement  that  a  second 
station  was  to  be  begun  at  Oochgelogy,  to  which  new  work 
Brother  and  Sister  Gambold  were  assigned  when  Schmidt  and 
his  wife  had  entered  upon  their  duties  at  Springplace.  When 
these  matters  were  communicated  to  the  Cherokee  flock  at  the 
next  service,  these  dear  souls  wept  for  joy. 

June  10,  Captain  McNair's  Cherokee  wife  arrived  at  Spring- 
place  from  her  home  over  the  Tennessee  border.     A  letter  had 


Southern  Indian  Tribes  139 

been  sent  her  b}"  the  missionaries  telling-  that  June  11  had  been 
fixed  for  her  baptism.  She  related  that  when  she  read  the  letter 
she  ran  out  into  the  garden,  laughing  and  weeping  at  the  same 
time,  lifted  her  hands  to  heaven  and  said,  ''Dear  Lord,  here  am 
I.  do  with  me  as  thou  wilt ! "  July  23,  Nanc}'  Tally  and  Betsy 
Lasly  followed  her  into  the  Saviour's  fold  in  the  Sacrament  of 
Baptism.  On  each  occasion,  over  100  persons  were  present  in 
greatest  reverence.  A  second  service  was  held  on  the  latter  date, 
at  which  the  following  were  confirmled  in  their  Baptismal  Cove- 
nant: William  Abraham  Hicks  and  his  wife,  Sarah  Bithiah,  and 
Susanna  Catherine  Ridge. 

July  brought  a  Yery  acceptable  present  of  100  j^ards  of  cotton 
goods  to  Springplace,  the  gift  of  Christian  friends  in  and  around 
Athens,  Ga.  A  Mrs.  Cole,  friend  of  the  Gambolds,  was  instru- 
mental in  securing  this  material  which  was  utilized  in  making 
garments  for  the  scholars. 

A  decade  had  passed,  August  13,  1820,  since  the  first  fruits  of 
the  Springplace  mission  among  the  Cherokees  had  been  added 
unto  the  Lord.  What  intervening  years  of  grace  and  blessing 
the  faithful  missionaries— not  once  on  furlough — were  able  to 
remember  before  God  and  what  new  joy  the  Festival  Day  of  the 
Renewed  Moravian  Church  brought  to  them  when  two  more 
precious  souls  of  this  Nation  knelt  for  Baptism :  Mrs.  Catherine 
Maria  Gann  and  her  mother,  "Zau-e-u-cka,"  who  received  the 
more  euphonious  name  "Lydia." 

Testimonj'  as  to  the  type  of  w^ork  done  by  the  Moravian  mis- 
sionaries, all  by  the  grace  of  God,  came  again,  at  this  time,  from 
two  sources.  In  October,  1820,  a  Rev.  Mr.  Porter,  Presbyterian 
minister,  native  of  Buncomb  County,  N.  C,  stopped  at  Spring- 
place  on  his  return  journey  from  a  missionary  tour  through 
Alabama.  He  had  seen  most  of  the  members  at  Oochgelogy, 
preached  at  Mrs.  Lasly 's  house  and  was  overjoyed  at  the  grace 
of  God  and  the  work  of  the  Holy  Spirit  as  manifested  in  these 
converts.  Particularly  pleased  was  he  with  old  mother  Vann 
whom,  he  said,  the  Lord  had  called  in  her  eleventh  hour  to  Sal- 
vation. The  other  word  of  commendation  came  from  that  dear 
and  now  aged  man  of  God,  Col.  Meigs,  still  Government  Agent 
for  the  Cherokees.     He  wrote,  "You  have  succeeded  as  far  as 


140  Moravian  Missions  Among 

you  and  your  Society  could  possibly  expect.  The  persons  you 
name  as  new  members  of  your  church  are  amongst  the  first  char- 
acters in  the  Nation  for  understanding  and  respectability." 

Finally,  on  October  13,  1820,  came  the  long-prayed-for  rein- 
forcements to  the  Cherokee  mission.  John  Renatus  Schmidt  and 
wife,  arrived  in  company  with  Philip  Rominger,  of  Friedland, 
N.  C,  congregation,  and  John  Lick,  of  Salem,  their  drivers  who 
had  been  instructed,  also,  to  help  the  new  missionary  couple  to 
get  "fixed"  in  their  new  home.  The  Schmidts  were  welcomed  in 
a  happy  Lovefeast  given  in  their  honor.  They  brought  special 
greetings  from  the  Indian  congregation  in  New  Fairfield, 
Canada,  expressed  in  a  letter  from  the  Delawares  and  then  trans- 
lated into  English.  The  congregation  heard  these  greetings  with 
great  joy  and  satisfaction.  Brother  Schmidt  further  edified 
them  by  singing  several  of  the  Moravian  hymns  in  Delaware. 

The  letter  which  Brother  Schmidt  brought  from  the  Delawares 
seems  to  be  no  longer  in  existence,  but  an  interesting  answer  to 
their  greetings,  admonitions,  and  exhortations  addressed  to  the 
Cherokees  is  at  hand.  Brother  Charles  Hicks  undertook  to  reply 
to  the  friendly  sentiments  of  brotherly  love  which  now  united 
Indians  of  different  ttibes  and  erstwhile  engaged  in  continual, 
bitter  warfare ;  love  generated  in  the  Delaware  and  Cherokee  by 
the  same  Jesus  Christ  whom  the  Brethren  had  proclaimed  to 
these  and  other  Indian  Nations.  It  will  be  remembered,  from 
the  chapter  descriptive  of  the  Cherokees  that  they  had,  when 
finally  subdued  by  the  Delawares,  applied  the  term  "Grand- 
fathers" to  the  latter  after  peace  was  concluded  as  indicating 
the  veneration  and  superiority  which  the  Cherokees  henceforth 
would  ascribe  to  them.    Now  read  Brother  Hicks '  letter : 

"To  the  Delaware  Christians  at  New  Fairfield,  in  British  Canada, 

"Grandfathers:  Your  salutations  have  been  most  cordially  accepted 
which  were  delivered  to  the  believing  brethren  and  sisters  of  the 
Cherokees  assembled  at  Springplace  in  October  last  and  rejoiced  our 
hearts  when  your  words  sounded  in  our  ears;  that  you  had  not  for- 
gotten your  grandchildren,  but  had  kept  in  remembrance  of  us  who 
have  become  as  one  with  you  in  believing  the  Gospel  of  Jesus  Christ  and 
have  much  reason  to  be  thankful  to  Him  for  the  instruction  given  to 
our  children  as  well  as  ourselves  in  the  Way  we  should  all  follow,  obey- 
ing His  words  to  the  Salvation  of  our  souls. 


Southern  Indian  Tribes  141 

"Grandfathers,  We  sincerely  unite  with  you  in  our  hearts,  in  con- 
sidering all  men,  believing  in  the  doctrines  of  the  sufferings  and  death 
of  our  Saviour,  as  brethren,  for  they  are  all  one  in  Him  and  ought  to 
love  one  another,  as  He  did  love  us,  by  suffering  in  our  stead,  that  we 
might  become  children  of  God  through  His  merits,  that  all  His  believers 
should  once  meet  in  His  presence,  although  now  far  distant  apart. 

"Our  Grandfathers  know  already  we  are  but  as  little  children  in  the 
knowledge  of  the  Gospel  of  God,  which  has  begun  to  be  taught  us  but 
few  years  since,  when  some  began  to  believe  the  Gospel  that  our  Saviour 
had  purchased  us  with  His  blood,  that  all  might  be  saved  who  believed 
in  Him.  Seeing  then  we  were  unable  in  ourselves  to  merit  His  favors, 
except  we  come  to  Him  for  the  remission  of  sins  through  His  merits, 
but  otherwise  could  not  be  saved,  so  have  we  believed  by  grace  and 
it  is  our  wish  to  abide  in  Him  as  the  children  of  God  and  feel  assured 
that  we  shall  grow  in  grace  more  and  more  strong  in  our  hearts  and 
by  the  influence  of  His  Holy  Spirit  be  led  from  strength  to  strength, 
that  the  blessed  effects  of  the  Gospel  of  God  may  be  clearly  seen  in 
us  from  day  to  day. 

"The  admonition  of  our  Grandfathers,  for  which  we  sincerely  thank 
you,  to  abide  in  Him  with  faithfulness,  we  take  to  heart  and  trust  our 
Saviour  will  enable  us  to  remain  and  abide  in  Him  at  all  times  and  so 
walk  as  is  worthy  of  His  Gospel,  that  its  effects  may  be  seen  as  an 
example  to  our  growing  children  as  well  as  our  neighbors,  and  we  are 
much  gratified  in  our  minds  to  find  that  you  still  retain  in  memory  that 
appellation,  'Grandchildren,'  which  had  rose  and  had  its  use  among  our 
ancestors  in  their  intercourse  with  each  other.  But  the  relationship  at- 
tached to  Christians  is  far  above  any  earthly  appellation  retained 
among  us,  for  we  have  now  become  as  one,  united  as  brethren  and 
sisters  through  the  sufferings  and  death  of  the  Son  of  God.  and  may  we 
all  abide  in  Him  in  confidence  as  little  children  and  not  be  ashamed  at 
His  coming! 

"It  was  with  much  love  we  took  Brother  and  Sister  Smith  by  the 
hand  and  welcomed  them  into  our  country  who  have  come  a  long  way 
to  serve  us  and,  we  sincerely  hope,  will  be  the  means  of  doing  a  great 
deal  of  good  to  our  people  as  he  has  been  to  you  all.  But  how  has  it 
happened.  Grandfathers,  that  you  say,  'We  who  live  on  the  lands  be- 
longing to  the  English,'  which  would  seem  you  had  none  of  your  own? 
We  that  live  here  got  a  country  left  to  us*  that  has  descended  to  us 
from  our  forefathers  and  secured  to  us  by  the  American  Government  by 
Treaties  for  the  protection  of  it  to  us  and  our  descendants  and  we  wish 
to  hear  from  you  the  situation  of  your  country. 

"We  will  now  take  leave  with  our  cordial  love  to  you  all. 

"Charles  R.  Hicks,  and  in  behalf  of  others." 


*It  seemed  secure,  but  was  soon  to  be  relinquished. 


142  Moravian  Missions  Among 

And  now,  October  18,  1820,  brought  an  experience  of  quite 
another  sort  to  the  little  congregation  at  Spring-place.  For  more 
than  a  year  preceding  this  date,  Sister  Margaret  Ann  Crutch- 
field  had  been  in  declining  health.  She  perceptibly  grew  weaker 
from  day  to  day  and  realized  that  she  was  approaching  the  time 
of  her  home-going.  Meetings  were  held  around  her  sick  bed, 
where,  also,  the  Holy  Communion  was  administered  several  times 
to  her  inexpressible  joy  and  comfort.  When  it  seemed  that  the 
time  for  her  departure  had  almost  come,  a  special  service  was 
held  with  her — she  was  fully  conscious — and  the  final  blessing 
pronounced  with  the  imposition  of  hands,  as  was  the  custom  at 
that  time.  She  greatly  rejoiced  over  the  prospect  of  soon  seeing 
her  Saviour  who  was  all  to  her,  and  death  held  no  terrors,  nor 
the  grave.  Her  face  w^as  lit  up  with  the  light  and  joy  of  the 
Christian  hope,  her  heart  was  filled  with  the  blessed  assurance 
of  faith.  Calling  on  her  Saviour,  ' '  0,  my  blessed  Lord  come  soon 
and  fetch  your  poor  child, ' '  and  bidding  her  beloved  missionaries 
and  loved  ones  an  affectionate  "Good  night,"  after  the  manner 
of  the  early  Christians,  "until  the  day  break,"  she  peacefully 
"fell  on  sleep,"  and  the  first  fruits  of  this  mission  to  find  Jesus 
was  the  first,  likewise,  to  see  Him  "face  to  face!"  The  mission- 
aries upbraided  themselves  for  shedding  so  many  tears  over  one 
who  had  exchanged  the  earthly  lot  for  an  infinitely  better  one, 
but,  humanly  speaking,  they  felt  their  own  great  loss.  She  was, 
indeed,  one  of  them.  Since  the  day  of  her  conversion  she  had 
caused  them  naught  but  joy  as  she  steadily  ripened  in  Christian 
experience  and  approved  herself  not  only  a  consistent  follower 
of  Christ,  but  as  an  accurate  interpreter  and  a  real  evangelist. 
Many  Indians  came  to  see  her  body,  prepared  for  burial,  and 
were  quick  to  note  the  sweet,  peaceful  expression  on  her  face 
which  gave  the  missionaries  opportunity  to  point  them  to  Jesus. 
An  immense  throng  attended  the  funeral,  listened  attentively  to 
the  words  of  both  missionaries  and  then  joined  the  procession  as 
the  body  was  born  to  God's  Acre,  which  the  Brethren  had  laid 
out  in  the  fenced  orchard.  ' '  Forever  with  the  Lord, ' '  was  sung 
as  the  company  walked  to  the  grave  where  only  that  which  was 
mortal  was  deposited,  awaiting  the  day  when  the  gloriously 
fashioned  resurrection  body  would  be  united  with  its  immortal 
spirit  at  Christ's  coming. 


Southern  Indian  Tribes  143 

The  year  1820  at  its  close  foiiind  the  Springplace  flock  in- 
creased by  six  souls  and  the  first  day  of  1821  was  auspicious  as 
Susanna,  wife  of  "Waytee, "  came  forward  seeking  Baptism. 

A  deep  sorrow  is  sometimes  accompanied  by  another.  For 
several  months,  faithful  Anna  Rosel  Gambold,  frail  in  body  but 
ever  strong-  in  spirit,  had  been  ailing.  To  poor  Brother  John 
Gambold,  sitting  at  her  bedside  came  the  alarming  realization  that 
he  could  not  much  longer  hold  this  earthh^  treasure — for  such 
she  had  been  to  him, — and  the  light  of  the  mission.  She  had 
actually  been  kept  alive  by  her  indomitable  will  to  do  for  God 
and  in  this  spirit  she  kept  the  Diary  of  Springplace  to  within 
one  day  of  her  death,  which  occurred  February  19,  1821.  Her 
peace  and  joy  in  anticipation  of  "going  Home"  were  dimmed 
but  by  one  thought  of  sadness  as  she  contemplated  her  aging 
husband  and  the  Cherokees  weeping  about  her  bed.  The  attacks 
of  Angina  Pectoris  recurred  more  frequently  and  became  more 
severe,  leaving  her  breath  sufficient  only  to  call  upon  the  Lord. 
She  could  not  recline,  and  during  one  of  the  attacks  while 
Brother  Gambold  held  her  in  his  arms,  she  passed  over.  Weeks 
afterward,  when  John  Gambold  was  sufficiently  composed  to 
write  his  friends  in  Salem,  he  speaks  of  his  grief  as  indescrib- 
able, and  thus  is  must  have  been  for  she  was  an  unusual  woman 
in  mind  and  heart,  in  wealth  of  talents  and  completeness  of  con- 
secration. She  had  the  power  to  choose  among  many  careers 
which  her  ability  fitted  her  to  follow,  but  she  had  one  passion, 
and  only  one,  Jesus  Christ  her  Saviour,  and  only  one  life  to  live 
for  Him.  Following  this,  to  the  worldly  mind,  seemingly  narrow 
path,  her  life  became  unusually  wide  and  rich  in  its  influence. 
Appeared  the  following  in  "Traits  of  the  Aborigines  of 
America,"  by  Lydia   (Huntley)   Sigourney:* 


*  An  American  poetess  and  philanthropist  of  Hartford,  Conn.  She 
was  one  of  the  first  women  in  America  to  plan  for  higher  female  educa- 
tion and  maintained  a  select  school  for  young  ladies  at  Hartford.  She 
published  many  books  of  poetry  and  prose  and  contributed  to  many 
periodicals.     (1791-1865.) 


144  Moravian  Missions  Among 

"Thou  mild  Moravian  sister!     Thou  wert  decked 
With  what  the  giddy,  unreflecting  world 
Might  call  accomplishment,  but  thou  didst  own 
A  pearl  it  could  not  purchase.     Thou  didst  cleanse 
Thy  knowledge  in  the  Fount  of  Jesus  Christ 
And  pour  it  to  the  poor;  even  as  the  hand 
Of  the  blest  Angel  moved  Siloam's  pool 
To  heal  the  impotent.    And  thou  didst  die 
E'en  as  thou  liv'dst,  serene,  unmurmuring,  pure, 
And  ardent  in  thy  faith.     Thou  hast  obtained 
Eternal  gain  for  sublunary  loss 
And  tribulation;  for  thy  robes  are  white 
In  the  atoning  blood.     Say,  shall  we  shed 
The  tears  for  thee,  blest  Sister!     When  thy  lot 
Is  better  far  than  ours?" 

Beside  her  Cherokee  Sister,  whom  she  loved  as  her  own  flesh 
and  blood,  was  she  tenderly  bedded  in  the  Springplace  grave- 
yard amid  the  sobs  and  tears  of  her  little  Indian  boy-scholars 
who  would  not  be  consoled. 


Southern  Indian  Tribes  145 

CHAPTER  XV 

The  Cherokees  Read  in  Their  Own  Tongue  the  Wonderful 
Works  of  God 

In  the  diary  and  in  the  letters  of  the  missionaries  are  found 
frequent  allusions  to  the  difficulty  of  learning  the  Cherokee 
language.  With  regard  to  the  mastery  of  this  tongue,  the  first 
visitors  of  the  Brethren  to  the  tribe  were  sanguine ;  as  time  wore 
on,  the  workers  in  the  field  reported  that  the  task  was  hopeless 
unless  some  young  Brother  could  be  found  who  would  be  willing 
actually  to  live  with  full-blood  Cherokees  for  several  years ;  in 
that  event,  it  was  thought,  Cherokee  speech  could  be  acquired. 
No  action  was  taken  on  this  suggestion :  either  the  young  Brother 
was  not  forthcoming,  or  the  plan  was  later  deemed  not  feasible. 

The  first  ten  years  of  missionary  labor  in  the  Nation  were 
practically  barren  of  visible  results.  With  all  allowance  of  time 
for  the  new  and  spiritual  concepts  of  the  Gospel  to  take  root  in 
the  minds  of  a  heathen  people,  years  were  necessarily  lost  be- 
cause the  messengers  could  not  speak  at  all  to  the  Indians  except 
by  gesture  and,  in  later  years,  through  awakened  half-breeds. 

When  Charles  Hicks  became  a  member  at  Springplace,  he  gave 
the  missionaries  considerable  information  on  the  construction 
and  inflection  of  the  language.  He  said  it  could  not  be  learned 
by  writing  it  down  as  the  pronunciation  was  different.  Hicks 
tried  to  show  them  how  words  and  syllables  were  expressed  partly 
through  the  nose  and  partly  in  the  throat.  The  sounds 
were  so  peculiar  (naturally!)  that  no  combination  of  English 
vowels  and  consonants  could  fully  express  them.  D.  S.  Buttrick, 
missionary  of  the  American  Board,  located  at  Brainerd,  was 
commissioned  by  his  Board  to  learn  the  language,  and  had  put 
several  years  into  the  endeavor  with  the  result  that,  up  to  date, 
he  had  found  9  modes  and  15  tenses  and  3  numbers,  singular, 
dual  and  plural.  No  prepositions  or  auxiliary  verbs  were  em- 
ployed ;  these  adjuncts  being  in  the  verbs  themselves.  Pronouns 
were  seldom  used ;  instead,  the  nouns  were  repeated.  With  all  his 
study,  Buttrick  could  not  yet  express  himself  to  the  comprehen- 
sion of  Cherokee  Indians. 

Hicks,  after  much  patient,  persevering  labor,  translated  the 
Lord's  Pra^^er  into  Cherokee,  expressing  the  sound  of  the  syl- 
10 


146 


Moravian  Missions  Among 


lables  as  best  he  could  with  English  vowels  and  consonants  and 
rendering  the  meaning  of  the  prayer  as  faithfully  as  possible. 
"Our  Father   which   art   in   Heaven,"   became   "Eh,   ghee,   to, 


Sequoya. 

taugh-ae-cho-lar-Cal-le,  lo-  eh."     Translating  Hicks'   Cherokee 
prayer  into  English,  it  read  as  follows: 

"Our  Father,  resident  in  tlie  firmament,  imblemished  be  Thy  name; 
Thy  kingdom  come;  Thy  word  will  be  done  here  on  earth  as  is  done  in 
the  firmament.  Give  us  this  day  our  daily  food;  pity  us  of  our  mis- 
deeds as  we  pity  them  that  do  us  wrong.  Do  not  lead  us  into  danger, 
but  assist  us  from  it.  For  Thine  is  the  Kingdom,  great  is  Thy  mind. 
Thy  beatitudes  without  End." 


Southern  Indian  Tribes 


147 


lu  the  year  1821,  a  remarkable  man,  mixed-blood  Cherokee, 
named  Sik-wa-yi,  commonly  called  Sequoya,  came  forward  with 
a  Cherokee  alphabet  which  he  had  invented  and  which  was  des- 
tined to  bring-  the  Nation  forward  by  leaps  and  bounds,  making 
the  Cherokee  a  literary  Nation.  Sequoya  had  reached  middle 
age  before  the  establishment  of  the  first  mission  in  the  Nation, 


I^^^B 

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Sequoya's  Alphabet. 

by  the  Moravians,  never  attended  school  and  in  all  his  life  never 
learned  to  speak,  read  or  write  the  English  language.  Of  a  con- 
templative disposition,  he  observed,  while  on  a  trip  to  a  neighbor- 
ing village,  that  white  men  had  a  method  of  conveying  thoughts 
on  paper  by  a  series  of  signs  or  marks,  and  he  conceived  the  idea 
of  inventing  characters  intelligible  to  the  red  man.  He  took  up 
a  stone  and  began  to  scratch  figures  on  it  with  a  pin,  remarking 
that  he  could  teach  the  Cherokee  to  talk  on  paper  like  the  white 


148  Moravian  Missions  Among 

men.  He  was  heartily  laughed  at  and  his  attempts  ridiculed, 
but  this  seemed  only  to  make  him  more  earnest  and  he  worked 
on  until  he  had  invented  86  characters,  a  complete  Cherokee 
alphabet,  by  a  system  in  which  characters  represented  sounds 
out  of  which  the  words  could  be  compounded — a  system  in  which 
single  letters  would  stand  for  syllables. 

In  1821,  he  submitted  this  Cherokee  syllabary  to  a  public  test 
by  the  leading  men  of  the  Nation.  It  is  said  that  the  leading 
mien  assembled,  placed  Sequoya  and  one  of  his  sons  at  some 
distance  from  each  other,  had  them  write  sentences  dictated 
to  them,  and,  having  carried  them  by  trusty  messengers,  had  the 
writing  of  each  read  by  the  other,  and  in  that  manner  tested  the 
correctness  of  his  claims. 

The  alphabet  was  soon  recognized  as  an  invaluable  invention 
for  the  elevation  of  the  tribe,  and  in  little  over  a  year,  thousands 
of  hitherto  illiterate  Cherokees  were  able  to  read  and  write  their 
own  language,  teaching  each  other  in  cabins  or  by  the  roadside. 
The  whole  Nation  became  an  academy  for  the  study  of  the 
system.  Letters  were  written  back  and  forth  between  the  Chero- 
kees in  the  east  and  those  whom  we  have  mentioned  as  having 
emigrated  to  the  lands  along  the  White  River  in  Arkansas, 

In  1824,  a  young  native  convert,  "Atsi,"  made  a  manuscript 
translation  of  a  portion  of  St.  John's  Gospel,  which  was  copied 
hundreds  of  times  and  distributed  widely  through  the  Nation. 
In  September,  1825,  David  Brown,  a  half-breed  preacher,  com- 
pleted a  translation  of  the  New  Testament  in  the  new  syllabary, 
and  this  work  was  handed  about  in  manuscript. 

Meanwhile,  Sequoya  had  visited  the  Moravian  mission,  and, 
while  he  never  abandoned  his  native  religion,  he  became  imbued 
with  a  friendly  feeling  towards  Christianity  and  its  attendant 
new  civilization.  In  1823,  the  Cherokee  National  Council  made 
public  acknowledgment  of  the  great  service  Sequoya  had 
rendered  his  people  by  sending  to  him,  through  John  Ross,  then 
President  of  the  National  Committee,  a  silver  medal  with  a  com- 
memorative inscription  in  both  languages.  Sequoya  visited 
Washington,  D.  C,  in  1828,  as  one  of  the  delegates  from  the 
Arkansas  band,  attracting  much  attention,  and  the  treaty  made 
on  that  occasion  contains  a  provision  for  the  payment  to  him  of 
Five  Hundred  Dollars,  ' '  for  the  great  benefits  he  has  conferred 
upon  the  Cherokee  people,  in  the  beneficial  results  which  they 


Southern  Indian  Tribes  149 

are  now  experiencing  from  the  use  of  the  alphabet  discovered 
by  him/' 

Within  a  few  years  after  Sequoyia  had  given  the  Cherokee 
alphabet  to  his  people,  or  in  1827,  the  Cherokee  Council  resolved 
to  establish  a  national  paper  in  the  Cherokee  language,  and  an 
iron  printing-press  of  improved  construction,  fonts  of  Cherokee 
and  English  type  and  all  the  appurtenances  of  a  press  in  those 
days  were  made  in  Boston,  under  the  supervision  of  the  Rev. 
Samuel  Austin  Worcester,*  through  whose  labors  the  letters 
made  by  Sequo^-a  were  made  to  express  the  Word  of  God.  Early 
in  the  next  year,  the  press  and  types  arrived  at  New  Echota,  and 
the  first  number  of  the  new  paper,  ' '  Tsalagi '  Tsu  'lehisanun  'hi, ' ' 
or  "Cherokee  Phoenix,"  appeared  on  February  21,  1828.  White 
men  were  the  printers  and  Elias  Boudiuot,  "Galagi'na,"  or 
"The  Buck,"  being  our  Spriugplace  scholar  Buck,  back  from 
Cornwall,  was  the  Editor.  Thus,  again,  we  see  the  humble  Mora- 
vian school  bearing  noble  fruit !  The  sheet  on  which  the 
' '  Phoenix  * '  was  printed  was  16  x  24 ;  paper,  in  those  days,  was 
molded,  each  sheet  separately.    The  office  was  a  log  house.    The 

*  Noted  missionary  of  the  A.  B.  C.  F.  M.,  or  "American  Board."  First 
at  Brainerd  in  Tennessee,  and  then  in  Indian  Territory  he  labored  for 
the  Cherokees,  devoting  34  years  of  his  life  to  them.  Died  at  Parkhill, 
I.  T.,  April  20,  1S59.  At  the  time  of  the  forced  removal  of  the  Nation 
from  Georgia  to  the  Territory,  1831,  Worcester,  refusing  to  leave  his 
flock,  was  arrested,  tried  and  imprisoned  for  many  months  like  a  com- 
mon felon.  Worcester  pleaded  the  unconstitutionality  of  the  Act,  and 
by  writ  of  error  the  case  was  brought  before  the  Supreme  Court  in  1832. 
That  body  confirmed  Worcester's  plea  and  found  judgment  in  his 
favor — Chief  Justice  John  Marshall  delivering  the  opinion — and 
Worcester  was  set  at  liberty.  After  his  release,  he  worked  early  and 
late  in  translating  the  Scriptures  into  Cherokee.  For  23  years  he  pub- 
lished the  "Cherokee  Almanac,"  printed  mainly  in  Sequoya's  alphabet 
and  partly  in  English,  "to  promote  knowledge,  virtue  and  piety  among 
the  Cherokee  people."  Painful  sickness  in  his  last  years  caused  him  to 
work  often  in  agony  and  many  passages  of  his  Cherokee  Bible  were 
translated  while  he  was  flat  on  his  face,  the  only  position  in  which  he 
felt  some  ease.  On  his  death  bed,  he  said,  "I  would  willingly  live  years 
of  this  suffering,  if  I  could  only  finish  the  work  of  giving  to  the  Chero- 
kees the  Bible." 

Worcester  was  a  warm  friend  of  the  Moravian  missionaries  and 
through  his  and  Elias  Boudinot's  efforts,  the  Moravian  Litany,  Easter 
Morning  Litany  and  several  hymns  were  printed  in  Cherokee. 

Miss  Alice  Robertson,  present  member  of  the  House  of  Representa- 
tives from  Oklahoma,  is  a  granddaughter  of  the  late  Dr.  S.  A.  Worcester, 


150  MoRA\aAx  Missions  Among 

hand-press  and  types,  after  having  been  shipped  by  water  from 
Boston,  were  transported  200  miles  by  wagon  from  Augusta  to 
their  destination.  Cases  and  other  equipment  had  to  be  devised 
and  made  by  the  printers,  neither  of  whom  understood  a  word  of 
Cherokee,  but  simph'  set  up  the  characters  as  handed  to  them,  in 
manuscript,  by  Worcester  and  the  Editor.  Such  was  the  begin- 
ning of  journalism  in  the  Cherokee  Nation.  Wrote  Worcester, 
"Their  enthusiasm  is  kindled.  Great  numbers  have  learned  to 
read  and  write,  they  are  circulating  hymns  and  portions  of  the 
Scripture,  they  are  eagerly  anticipating  the  time  when  they  can 
read  the  white  man's  Bible  in  their  own  language." 

Within  five  years  of  the  acceptance  of  Sequoya's  invention, 
the  presses — now  three  in  number — in  the  Cherokee  forests,  had 
turned  off  733,800  pages  of  good  literature,  which  was  eagerly 
read  and  re-read  by  the  Cherokees.  Among  all  the  remarkable 
forward  strides  made  by  the  human  race  in  civilization  wherever 
the  printing-press  has  appeared,  none  is  more  wonderful  than 
the  rise  of  the  Cherokee  people,  attributable  largely  to  the  print- 
ed page.  That  Sequoya  should  invent  an  alphabet  just  at  a  time 
when  the  Cherokees  were  hungering  for  education  and  beginning 
to  turn  to  God,  under  the  labors  of  the  faithful  missionaries, 
these  two  facts  fit  together  in  a  remarkable  piece  of  evidence  of 
that  particular  Providence  of  our  God  Who  hath  not  left  Him- 
self without  witness,  and  Who  would  have  all  men  to  be  saved. 

A  partial  estimate  of  the  results  of  Sequoya  and  the  press 
follows  : 

"Such  a  general  distribution  of  good  literature  among  those  Indians, 
where  it  was  so  eagerly  read,  could  but  have  a  civilizing  effect  in  all 
ways  upon  the  people.  They  began  to  abandon  superstition,  they  gradu- 
ally adopted  the  white  man's  dress,  they  put  themselves  in  the  way  of 
religious  teachings;  they  began  to  produce  grain  for  the  market,  in- 
stead of  raising  only  for  their  own  use;  they  practiced  more  frugality, 
they  favored  law,  order,  morality  and  temperance.  Records  show  that 
nowhere  in  the  Cherokee  Nation  did  the  cause  of  temperance  spread  so 
rapidly  as  in  the  immediate  vicinity  of  Sequoya's  home,  and  it  was  not 
long  before  a  missionary  wrote  from  that  vicinity  that  the  traffic  in 
drink  had  almost  ceased.  In  an  incredibly  short  time  they  doubled  the 
number  of  their  horses  and  cattle,  while  small  agi-icultural  implements 
were  in  greater  demand.  A  few  mills  were  put  up,  public  roads  were 
established,  more  schools  were  started."* 

*  See  Bibliography,  No.  2. 


Southern  Indian  Tribes  151 

After  a  precarious  existence  of  about  six  j^ears  the  * '  Cherokee 
Phoenix"  was  suspended,  owing  to  the  hostile  action  of  the 
Georgia  authorities,  who  went  so  far  as  to  throw  Worcester  into 
prison.  The  journal  to  succeed  the  "Phoenix,"  after  the  removal 


4 
«*Sj    Dc6V-!iT    XVII.  '  C5   •! 

i 

OhZ  iell  UBIQ-Cy   l)<f  SUBAVChV    TO-  JSa 
«6li-ilT. 

5  F.h<T'^Z.  eu   Kh^Jl  liEcei^vld"   ♦SB 
4    1PT»Z  0"v1Cr:  ^5i)  qxUo"   Ir-y;  (JE^'S'VJ, 

•£!>  0=7' rs,  JbTZ   TVVda  07i?S. 

6  UL'^'^Z    SC5f>ot)hT,    EliGr.V'^    0'.:^Ao?/» 

0    0»Br»8{h2    E.aat»C».lVwO    SI.w«ritS4    s-  - 
J  (IT,  0"ft.1  O^hi^^iTr. 

..'  v  •< ,   I » rf-  i' m;J   ,5 Ir Mf  S T  ?»?,  I , 

Cherokee  Biijle:    The  Traxsfiguratiox. 
(Matth.  17:1-8.) 

of  the  Cherokees  to  the  west,  was  the  "Cherokee  Advocate,"  of 
which  the  first  issue  appeared  at  Tahlequah,  capital  of  the 
Nation,  in  1844,  with  William  P.  Koss  as  Editor. 

It  was  but  natural  that  "Buck,"  i.e.,  Editor  Elias  Boudinot, 
should  remember  his  school  and  his  missionaries,  when  he  identi- 
fied himself  with  the  press  for  his  Nation,  and  make  him  quick 
to  see  the  immense  benefits  that  would  come  to  their  work  if 


152  Moravian  Missions  Among 

assisted  by  Gospel  and  song  in  print.  He  came  to  Springplace 
with  Worcester  and  there  they  worked  out  the  manuscript  for 
the  hymns.    They  had  brought  with  them,  already  printed,  copies 


i  ^>                         CHURCH 

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I  .;  .,^  -•    \\  ..T. 

1^                  <hr..ri. 

il    >'     ^      1    ' 

■K          ^.1  s-^o^ 

. >'N,',,ua.-tiu^.2  *., 

Moravian  Litany  in  Cherokee. 
(Section  described  is  below  asterisks.) 

of  the  Gospel  according  to  St.  Matthew  for  use  at  Springplace. 
In  April,  1830,  Boudinot  came  again  to  Springplace,  bringing 
copies  of  the  Litany,  beautifully  printed !  At  once  these  were 
put  into  use  in  the  congregation  and  gradually  the  missionaries 
learned  to  read  aloud  the  Cherokee  version. 


Southern  Indian  Tribes  153 

The  particular  page  of  the  Moravian  Litany  here  illustrated  in 
Cherokee  print  reads  in  the  Moravian  "Liturgy  and  Hymns," 
as  follows : 

"By  thy  agony  and  bloody  sweat, 

"By  thy  bonds  and  scourging, 

"By  thy  crown  of  thorns, 

"By  thy  cross  and  passion, 

"By  thy  sacred  wounds  and  precious  blood, 

"By  thy  dying  words, 

"By  thy  atoning  death, 

"By  thy  rest  in  the  grave, 

"By  thy  glorious  resurrection  and  ascension, 

"By  thy  sitting  at  the  right  hand  of  God, 

"By  thy  sending  the  Holy  Ghost, 

"By  thy  prevailing  intercession, 

"By  the  holy  sacraments, 

"By  thy  divine  presence,  ' 

"By  thy  coming  again  to  thy  church  on  earth,  or  our  being  called 
home  to  thee, 

"Bless  and  comfort  us,  gracious  Lord  and  God." 

This  same  portion  of  the  Litany  translated  accurately  from 
the  Cherokee  into  English,  shows  the  excellence  of  the  transla- 
tor's work:* 

"On  account  of  thy  extreme  distress  of  mind  and  bloody  sweat, 

"And  of  thy  being  bound  and  scourged, 

"And  of  thy  being  crowned  with  sharp  pointed  things, 

"And  of  thy  pains  upon  the  cross, 

"And  of  thy  honorable  wounds  and  the  shedding  of  thy  precious  blood, 

"And  of  thy  dying  words, 

"And  of  thy  having  paid  for  us  in  dying, 

"And  of  thy  having  rested  in  the  grave, 

"And  of  thy  having  risen  and  ascended, 

"And  of  thy  sitting  at  the  right  hand  of  God, 

"And  of  thy  never  unsuccessful  intei'cession, 

"And  on  account  of  thy  being  present, 

'•Make  oiir  hearts  ever  happy,  gracious  Lord,  and  our  God." 

The  Litany  in  Cherokee  was  soon  followed  by  "The  Dox- 
ology, '■  from  the  Moravian  Hymn  Book  and  "The  Easter  Morn- 
ing Litany."  The  latter  was  very  valuable  to  the  mission,  aside 
from  the  beauty  of  the  early  service  that  could  be  carried  out  on 

*  Petitions  Nos.  11  and  13  were  omitted.  The  Cherokee  clause  in 
brackets  in  the  illustration  (opposite  page)  means,  "Congregation  Re- 
sponding." 


154  MoRAviAx  Missions  Among 

Easter  day,  because  it  contains  a  real  Moravian  confession  of 
faith  or  doctrinal  statement  of  Moravian  belief. 

From  the  Cherokee  Hymnal  has  been  selected  for  illustration 
the  hymn  beloved  by  all  Moravians:    "Sing  Hallelujah,  Praise 


"SixG  Hallehjah,  Praise  the  Lord." 

the  Lord,  "t    The  measure  of  eight  and  six  syllables  in  the  Eng- 
lish can  be  counted  in  the  Cherokee  lines. 

This  hymn,  in  English,  brings  to  a  fitting  close  the  story  of  the 
works  of  God  through  man  as  told  in  this  chapter,  and  expresses 
the  thoughts  of  our  hearts  as  we,  in  spirit,  behold  the  Cherokees 
reading  their  Bible : 

"Sing  hallelujah,  praise  the  Lord, 
Sing  with  a  cheerful  voice; 
Exalt  our  God  with  one  accord, 
And  in  his  name  rejoice: 

t  J.  Swertner. 


Southern  Indian  Tribes  155 

Ne'er  cease  to  sing,  thou  ransomed  host, 
Praise  Father,  Son,  and  Holy  Ghost; 
Until  in  realms  of  endless  light 
Your  praises  shall  unite. 

'There  we  to  all  eternity 

Shall  join  the  angelic  lays. 
And  sing  in  perfect  harmony 

To  God  our  Saviour's  praise; 
He  hath  redeemed  us  by  his  blood, 
And  made  us  kings  and  priests  to  God; 
For  us,  for  us,  the  Lamb  was  slain: 
Praise  ye  the  Lord!     Amen." 


156  Moravian  Missions  Among 


CHAPTER  XVI 

OOCHGELOGY,*   THE   SeCOND   MISSION   STATION,   1821-1829 

From  the  digression  in  which  we  have  followed  the  Cherokees 
in  the  beginnings  of  their  literature,  we  return  to  the  main  nar- 
rative of  our  particular  mission,  now  greatly  helped  and  blessed 
by  books  and  papers  in  the  Cherokee  language  in  Sequoya's 
characters- — which  were  never  used  to  print  anything  but  what 
was  pure,  noble  and  uplifting.  The  letter  of  appeal  for  mission- 
aries to  the  Salem  Society  in  1820,  from  certain  Cherokees  living 
in  the  Ooehgelogyf  neighborhood  and  the  decision  reached  the 
same  year  at  Salem  to  open  .a  second  mission  station,  will  be  re- 
membered. 

Already  in  1816,  several  souls  in  the  vicinity  were  moved  by 
the  Spirit  of  God,  probably  through  some  children,  scholars  at 
Spring-place,  and  came,  anxious  to  hear  the  Gospel.  During 
1819,  three  from  this  comlmiunity  were  baptized  and  added  to 
the  church.  These  wished  ardently  that  some  missionaries  might 
live  among  them  for  their  further  instruction  and  guidance; 
others,  while  not  yet  troubled  over  their  soul's  salvation,  were 
very  desirous  to  have  a  school  for  their  children.  In  addition 
to  the  letter  asking  for  help,  these  Oochgelogy  people  had  laid 
their  wishes  very  near  to  Brother  Steiner's  heart,  on  his  visit 
in  1819,  and  begged  him  to  support  their  plea  for  missionaries, 
which  he  did  and  prevailed.    Johan  Renatus  SchmidtJ  had  been 

*  Many  different  spellings  of  this  name  have  heen  encountered.  The 
writer  has  retained  that  used  in  the  Diary  and  in  the  correspondence 
between  the  station  and  Salem. 

t  On  a  creek  by  the  same  name  near  Calhoun,  Gordon  County,  Georgia. 

:i:  Johan  Renatus  Schmidt  was  born  Feb.  11,  1784,  at  Bethlehem,  Pa. 
He  was  descended  from  pure  Moravian  stock;  his  grandfather,  Melchior 
Schmidt,  having  come  from  Zauchtenthal,  in  Moravia — David  Zeis- 
berger's  ancestral  home.  Johan  Renatus  Schmidt  was  admitted  into 
the  Moravian  congregation  at  Nazareth,  Pa.,  in  1802  and  taught  for 
some  years  at  Nazareth  Hall,  beginning  1807.  In  1815,  he  received  a  call 
to  the  Indian  mission  in  New  Fairfield,  Canada,  where  he  served  as  as- 
sistant missionary  with  great  success.  In  1820  came  the  call  to  the 
Cherokee  Indian  mission  which  he  cheerfully  followed.  Coming  through 
Salem,  N.  C,  he  remained  there  several  months  and  married  Salome 


Southern  Indian  Tribes  157 

called  from  New  Fairfield,  Canada,  and  had  been  married  in 
Salem,  en  route  to  Springplace.  At  the  same  time.  Brother  John 
Gambold  and  his  wife  had  been  called  to  undertake  the  work  of 
a  new  station  at  Oochgelogy. 

After  the  Schmidts  had  become  a  little  acclimated  in  Spring- 
place  in  body,  mind  and  heart,  Bro.  and  Sr.  Gambold  were  ready 
to  set  out  when  the  sj^mptoms  of  her  last  illness  developed.  In 
spite  of  sickness,  she  was  filled  with  her  characteristic  zeal  and 
wished  to  go  to  Oochgelogy,  if  possible,  to  win  a  few  more  souls 
there.  She  helped  with  the  packing  and  counseled  in  the  plan- 
ning, both,  with  great  enthusiasm,  when,  in  the  midst  of  these 
preparations,  her  summons  came. 

And  here  is  a  fine  example  of  Moravian  heroism.  Gambold 
was  almost  prostrated — his  own  strength  was  failing  in  the  lat- 
ter years — when  "Anna  Rosel"  left  him,  and  even  at  this  day 
we  can  imagine  how  he  felt,  when  the  first  impact  of  grief  had 
spent  itself  and  the  thoughts  of  Oochgelogy  came  to  him.  For 
him  to  go  alone  in  sorrow  and  loneliness  seems  almost  impossible 
to  us ;  we  could  not  have  blamed  him  but  considered  it  perfectly 
natural  had  he  requested  a  rest  in  Salem  to  regain  composure  in 
the  company  and  ministrations  of  loving  Brethren  and  friends. 
Not  so  John  Gambold.  He  considered  his  call  to  Oochgelogy  as 
from  the  Lord,  and,  although  he  realized  that  alone  he  could  be 
useful  only  to  a  limited  extent,  he  felt  he  ought  to  go,  <mid  he 
went,  fixing  his  tearful  eye  on  Him  and  trusting  in  His  grace. 

On  April  11,  1821,  Bro.  Gambold  left  Springplace,  accom- 
panied by  Bro.  and  Sr.  Schmidt  and  all  the  scholars  for  a  dis- 
tance of  three  miles  to  the  Connesauga  River,  where  they  met  the 
big  flat  which  had  come  down  the  river,  destined  for  a  point  be- 
low Oochgelogy,  and  had  stopped  here  by  appointment.  Gam- 
bold embarked  after  an  affecting  farewell,  the  scholars  sobbing 
and  clinging  to  him.  On  the  boat,  Gambold  met  with  Captain 
McNair,  good  friend  of  the  Moravian  mission,  who  lived  across 
the  Tennessee  border  from  Springplace,  coming  often  to  the  ser- 

Gertraud  Spaenhauer — born  Dec.  23,  1794,  Salem,  N.  C. — August  29, 
1820.  On  September  18,  1820,  he  was  ordained  to  the  ministry.  He 
served  in  the  Cherokee  mission  1820-28;  served  several  charges  in  the 
Home  Congregation  and  helped  to  establish  the  Cherokee  mission  in 
Indian  Territory,  journeying  thither  with  the  younger  missionaries. 
Schmidt  died  at  Salem,  Dec.  14,  1852. 


158  Moravian  Missions  Among 

vices  with  Mrs.  McNair,  a  Cherokee,  who  had  recently  applied 
for  Baptism.  It  was  through  the  kindness  of  McNair  that  Gain- 
bold  had  free  passage  to  Oochgelogy  with  all  his  baggage. 

The  next  morning,  the  boat  tied  to  the  landing  at  Oochgelogy 
and  here  was  Bro.  Crutchfield,  waiting  with  a  wagon  for  Bro, 
Gambold  and  his  things.  Crutchfield  will  be  remembered  by  the 
reader  as  the  late  Margaret  Ann's  husband.  After  her  death, 
he  had  moved  into  this  neighborhood,  built  a  house  and  fenced- 
in  the  land  he  wished  to  cultivate.  He  now  drove  Bro.  Gambold 
to  his  house  where  he  had  invited  him  to  stay  until  the  house 
then  in  building  by  the  Oochgelogy  members  and  friends  for 
their  missionary,  would  be  finished.    As  yet  it  had  no  roof. 

Temporary  arrangements  w^ere  made  with  Brother  William 
A.  Hicks  to  have  services  .in  his  house  which  was  a  roomy  struc- 
ture. Here  a  most  blessed  Passion  Week  and  Easter  season 
were  celebrated  with  the  first  observance  of  the  Lord's  Supper 
on  Good  Friday. 

In  June,  1821,  on  his  62nd  birthday,  Gambold  moved  into  his 
mission  house  and  henceforth  the  meetings  were  held  here. 
Brother  Gambold  says  nothing  of  the  lonesomeness  and  difficult}^ 
of  his  housekeeping,  but  in  September  he  came  down  with  such  a 
severe  attack  of  fever  that  he  believed  himself  at  the  end  of  his 
earthly  journey.  His  faithful  Indians  cared  for  him  very  tender- 
ly and  efficiently,  and  Bro.  Schmidt  came  from  Springplace  as 
soon  as  he  heard  of  his  illness,  prayed  with  him,  and  used  the 
remedies  at  hand  with  such  good  results,  that  towards  the  end 
of  the  month  Gambold  could  be  about  again.  In  the  meantime, 
Schmidt  had  kept  the  services  for  him.  In  every  way,  the  work 
now  opened  up  most  encouragingly  and  the  Christmas  season 
and  close  of  the  year  1821  found  the  house  crowded. 

Brother  Crutchfield  having  decided  to  remove  from  the  com- 
munity, Gambold  decided  to  negotiate  with  him  the  purchase  of 
a  two-story  house  20  x  36  feet,  which  Crutchfield  had  begun  to 
build  but  was  leaving  unfinished.  He  was  willing  to  sell  the 
house  as  it  stood  for  $547.00.  It  was  surrounded  by  12  to  15 
acres  of  cleared  land  and  seemed  a  most  favorable  location  for 
the  mission.  The  matter  was  referred  to  Salem,  and  in  May, 
1822,  Gambold  received  instructions  from  the  Helpers'  Confer- 
ence to  buy  the  house  for  a  mission  establishment.  The  first  story 


Southern  Indian  Tribes 


159 


160  Moravian  Missions  Among 

was  designated  for  the  missionary's  dwelling-,  while  in  the 
second,  school  sessions  and  church  services  were  to  be  conducted. 
As  yet  there  were  no  windows  or  doors  framed  in  the  new  house, 
only  walls,  roof  and  chimneys  were  completed.  The  accompany- 
ing photograph  is  a  copy  of  a  pencil  sketch  of  the  Oochgelogy 
mission  premises.  The  original,*  framed,  hangs  in  the  rooms  of 
the  Moravian  Historical  Society,  Nazareth,  Pa.  The  inscription 
beneath  the  sketch  reads  as  follows : 

"Sketch  of  the  house  built  by  Mr.  Gambold  at  Oothkeloge — 15  miles 
from  Carsville  on  the  road  to  Newton.  Mr.  Gambold  died  in  1827.  The 
house  was  afterwards  occupied  by  another  missionary,  and  then  by  the 
Indians.  Captain  Thomas  Stevens  moved  into  it  in  1834.  He  died  in 
1839.  The  log  house  on  the  left  of  the  sketch  was  the  first  house  built 
by  Mr.  Gambold.  It  fronts  the  North.  The  two-story  house  fronts  the 
East.  The  great  Tennessee  road  runs  immediately  in  front  of  the  Settle- 
ment and  between  the  house  and  the  foot  of  the  hill  on  which  Mr. 
Gambold  is  buried.  The  Oothkeloge  Creek  runs  immediately  in  the  rear 
of  the  Town  as  seen  on  the  sketch.  The  houses,  doors,  shutters,  and  all 
were  built  without  a  nail.  The  sketch  was  originally  made  by  Jos.  R. 
Batts,  Esq.,  Aug.  2,  1845.  The  right  hand  building  was  occupied  in  later 
years  by  Judge  John  G.  Pothill." 

In  May,  1822,  Johann  George  Proske,*  of  Salem,  arrived  in 
Springplace,  and  came  to  Oochgelogy,  having  accepted  a  call  as 
assistant  at  the  latter  place.  Chiefly  he  was  to  be  employed  as 
teacher  in  the  school  soon  to  be  begun  there.  Shortly  after 
his  arrival,  Gambold  was  taken  so  violently  ill  with  another  at- 
tack of  fever  that  he  had  to  be  removed  by  wagon  to  Springplace, 
where  he  recuperated  under  the  faithful  and  splendid  care  of 
Bro,  Schmidt  and  his  wife. 

Gambold  left  for  a  visit  to  Salem  in  October,  1822,  and  did 
not  return  until  the  following  spring.  Bro.  Proske,  meanwhile, 
held  the  meetings,  Schmidt  coming  down  occasionally  for  the 
administration  of  the  Lord 's  Supper.  When  Gambold  returned, 
he  came  not  alone,  for  Conference  had  decided  that  for  his  own 
good  and  that  of  the  mission  he  could  not  remain  single.     His 

*  Loaned,  through  the  kindness  of  the  custodian,  The  Rev.  W.  H. 
Vogler,  for  this  photographic  copy  to  be  made.  The  original  is  backed 
with  wood  which  has  stained  the  sketch,  hence  the  imperfections  of 
this  copy. 

*  Born  Sept.  7,  1794. 


Southern  Indian  Tribes  161 

new  wife  was  ]Maria  Sehultz,t  nee  Grabbs,  of  Salem.  Their 
journej^  from  Springplace  to  Oochgelogy,  in  a  small  wagon,  was 
slow  by  reason  of  the  fact  that  a  cyclone  several  weeks  before 
had  uprooted  great  trees  and  several  of  these  at  intervals  blocked 
the  road.  On  reaching  the  bank  of  the  Oostenaula  River,  they 
found  the  river  very  high  and  did  not  cross  that  day,  camping 
for  the  night  in  the  woods.  (It  was  May.)  The  river  was 
negotiated  the  next  morning  and  at  several  places  the  w^agon 
began  to  swim,  but  they  managed  to  get  across  safely  with  all 
their  goods.  They  moved  at  once  into  the  unfinished  house  at 
Oochgelogy  and  Gambold  himself  completed  it  before  cold  weath- 
er set  in.  Eight  hundred  dollars  was  sent  to  Gambold  from  the 
Treasury  of  the  United  States  for  the  new  school  building  at 
Oochgelogy.  This  amount  was  used  towards  finishing  the  house 
which  served  both  purposes  of  dwelling  and  school.  A  good 
harvest  of  corn  from  the  field  and  produce  and  fruit  from  gar- 
den and  orchard  had  been  gathered  in  and  the  missionaries  were 
well  provided  for  their  first  winter. 

The  room  for  the  school  was  completed  in  July  of  the  follow- 
ing year  and  George  Proske  began  with  10  scholars,  3  boys  and 
7  girls,  Mrs.  Gambold  also  teaching.  In  due  time,  one  of  the 
Oochgelogy  scholars  was  ready  for  higher  education,  namely, 
Sally  Ridge,  daughter  of  Major  Ridge  and  his  Christian  Chero- 
kee wife.  Her  father  took  Sallie  to  Salem  where  she  entered 
the  Female  Academy. 

Situated  four  miles  from  New  Town  or  New  Echota,  Oochge- 
logy was  overrun  with  Indians  at  the  time  of  the  annual  Council ; 

t  Anna  Maria  Schultz,  nee  Grabbs,  was  born  in  Bethania,  April  10, 1783, 
and  baptized  on  the  same  day  by  Bro.  Ernst.  She  was  reared  in  a  godly 
home  and  received  into  the  congregation  on  March  19,  1802.  She  was 
married  to  the  Single  Brother  Christian  Gottfried  Schultz,  of  Salem,  on 
Feb.  9,  1812.  In  the  year  1816,  she  was  left  a  widow  with  two  daughters, 
and  returned  to  Bethania  to  keep  house  for  her  father.  The  unexpected 
call  to  marry  the  Widower  John  Gambold  of  the  Cherokee  mission  came 
in  1823.  It  was  hard  for  her  to  leave  her  children,  but  she  decided  to 
follow  the  call.  Her  daughters  were  brought  to  the  Salem  Female 
Academy  and  Sr.  Schultz  was  married  to  Bro.  Gambold  on  April  6,  1823. 
She  was  unaccustomed  to  the  rigors  of  the  Cherokee  country,  but  served 
with  great  faithfulness  up  to  and  after  the  death  of  her  husband.  In 
Sept.,  1831,  she  returned  to  Salem  and  served  for  eight  years  as  "Voi'ste- 
herin"  of  the  Sisters"  House.  She  died  Oct.  7,  1854. 
11 


162  Moravian  Missions  Among 

for  at  this  time,  in  addition  to  the  regular  business,  was  held  the 
Supreme  Court  of  Appeals  for  the  Cherokee  Nation.  As  yet, 
there  was  but  one  resident  family  at  New  Echota  and  no  build- 
ings besides  the  Council  House,  consequently  the  hospitality  of 
the  Oochgelog}'  mission  house  was  much  in  demand  and  frequent- 
ly overtaxed. 

Christmas  Eve,  1825,  the  first  service  was  held — the  custom- 
ary Moravian  Christmas  Eve  Lovefeast — in  the  completed  second 
storj-  of  Gambold's  house.  It  must  have  been  commodious,  for 
100  people,  mostly  Indians,  were  present. 

Brother  Proske  having  left  Oochgelogy  in  November,  1825, 
and  returned  to  Salem,  the  young  Single  Sister  Maria  Rosina 
Gambold,  usually  called  "Polly  Gambold,"  a  daughter  of  old 
Bro.  Joseph  Gambold,  still  living  at  Springplace,  came  from 
Salem  to  take  up  the  work  in  the  school.  She  was  in  company 
of  Brother  Henry  Clayton  and  wife  who  were  sent  from  Salem 
to  Springplace  to  assist  in  the  work  of  farm  and  household.  With 
her  outfit  came  a  bell  sent  from  Salem  for  the  Oochgelogy  mis- 
sion. 

The  first  years  in  the  new  station  reminded  of  the  early  years 
in  Springplace  of  ' '  sowing  much  and  reaping  none. ' '  There  was 
no  numerical  increase  in  the  years  1821-1826,  but  an  encouraging 
growth  in  grace  among  the  members  already  living  there  could 
be  noted.  The  Rev.  Theodore  Schultz,  having  been  sent'  from 
Salem  on  an  otficial  visit  to  the  Cherokee  mission  in  1826,  mar- 
velled over  the  progress  made  at  Oochgelogy.  Large  congregations 
were  attending  the  services  and  Gambold,  in  spite  of  advancing 
years,  was  heart  and  soul  in  the  work,  faithfully  assisted  by  his 
wife.  Late  in  1826,  an  aged  Cherokee  woman  was  happily  con- 
verted, mother  ' '  Qualiucka, ' '  considered  to  be  over  80  years  old. 
She  was  baptized  on  February  25,  1827,  at  a  largely  attended 
service  in  which  was  experienced  a  gracious  outpouring  of  the 
Spirit  of  God.  Her  great-grandson  received  Infant  Baptism  at 
the  same  service.  ' '  Qualiucka ' '  became  ' '  Hannah. ' '  Of  her,  it 
may  be  said,  that  she  was  permitted  to  suffer  the  reproach  of 
Christ.  She  had  lived  with  her  Cherokee  husband,  "Big  Half- 
breed,"  for  50  years;  now,  when  he  found  out  her  determination 
to  become  a  Christian,  he  drove  her  away  from  home.  After  a 
while,  he  fetched  her  back,  but  when  he  saw  she  was  firm  in  her 


Southern  Indian  Tribes  163 

resolve  to  be  baptized,  he  pushed  her  out  again  and  kicked  her 
off  the  place.  Her  relatives  provided  a  little  house  for  her.  She 
decided  rather  to  suffer  for  Christ's  sake  then  to  give  Him  up. 
On  the  day  of  her  baptism,  another  precious  Cherokee  soul  found 
Jesus  in  the  forgiveness  of  her  sins:  Susanna  Fields.  In  glad- 
ness of  heart,  Gambold  wrote  to  Salem  that  again  he  felt  like  in 
a  dream,  seeing-  these  wonders  of  God's  power  and  grace,  just 
as  he  had  felt  in  1810,  when  he  was  permitted  to  pour  the  bap- 
tismal Avater  upon  the  head  of  the  first  Cherokee  convert  of  the 
Spring-place  mission. 

In  connection  with  the  case  of  Susanna  Fields,  who  was  ac- 
cepted as  a  Candidate  for  Baptism,  there  is  some  correspondence 
which  illustrates  the  care  the  Moravian  missionaries  exercised 
in  receiving  new  members: 

"Ridge's  Ferry,  3  February,  1827. 

"Rev.  John  Gambold.  Dear  Sir,  I  take  this  method  to  let  you  know 
that  I  have  a  great  wish  to  see  you  and  will  come  at  your  next  meeting 
if  I  am  well,  to  have  some  conversation  with  you.  I  think  and  hope 
that  I  have  found  an  interest  in  our  dear  Redeemer.  I  have  long  sought 
the  dear  Saviour,  and  I  hope  he  has  suffered  me  to  find  Him.  I  wish 
to  make  a  profession  of  His  Religion  and  openly  now  declare  that  I  am 
His  follower.  For  this  purpose  I  wish  to  be  admitted  in  the  church  of 
the  United  Brethren  under  your  pastoral  care. 

"Please  accept  my  best  wishes  for  yourself  and  Mrs.  Gambold. 

"Susanna  Fields."' 


"Oochgelogy,  4  February,  1827. 

"Mrs.  Susanna  Fields.  Dear  Madam,  Your  letter  of  yesterday  I  have 
received,  and  the  contents  gave  me  sincere  joy.  You  say,  that  after  long 
seeking  the  Saviour,  you  think  and  hope  you  have  found  Him  and  ob- 
tained an  interest  in  Him.  This  indeed  is  the  only  one  thing  needful 
for  every  human  soul,  to  have  an  interest  in  Christ's  Salvation,  to  be 
by  grace  enabled  to  believe  that  by  His  blood  and  death  we  are  recon- 
ciled unto  God.  Oh!  may  He  who  began  the  good  work  in  you,  fully 
accomplish  it  to  the  glory  of  His  saving  Name!  May  you  be  fully 
rooted  and  grounded  in  Him  and  may  your  faith  in  Him  be  strengthened 
and  established. 

"You  further  say,  that  you  wish  to  make  a  profession  of  Religion  and 
to  declare  now  openly  that  you  are  a  follower  of  Christ.  To  this  end, 
you  wish  to  be  admitted  into  the  church  of  the  United  Brethren  and  it 
is  your  intention  to  come  up  at  our  next  meeting. 

"I  shall  be  very  glad  to  see  you  at  any  time  and  converse  with  you 
on  this  important  subject,  but  I  would  advise  you  not  to  delay  your 


164  Moravian  Missions  Among 

coming  here  to  the  time  of  our  meeting,  for  two  reasons:  first,  because 
something  may  prevent  you,  time  after  time,  on  such  occasions; 
secondly,  because  it  is  not  customary  in  our  Church  to  receive  new 
members  hastily,  but  we  are  required  to  obtain,  as  much  as  possible,  a 
satisfactory  acquaintance  with  such  as  desire  to  come  into  connection 
with  us,  before  we  admit  them  as  members  of  the  Church.  Come,  then, 
whenever  you  find  it  convenient. 

"Mrs.  Gambold  cordially  joins  us  in  the  ardent  wish  that  you  may  be- 
come a  true  follower  of  Jesus  here  and  a  partaker  of  His  glory  in  tlie 
world  to  come. 

"Your  sincere  friend, 

"John  Gambold." 

Susanna  came,  and  the  interview  was  satisfactory  to  her  own 
and  Gambold 's  great  joy,  and  she  became  a  Candidate,  as  stated, 
on  Hannah's  baptismal  day.  Her  faithful  missionary  and  ad- 
viser did  not  live  to  see  the  day  of  her  baptism. 

An  invitation  for  Moravian  missionaries  to  come  to  the  Choc- 
taws  was  received  at  this  time.  The  letter,  written  to  Gambold, 
was  as  follows : 

"Choctaw  Nation.* 
"Rev.  John  Gambold, 
"Cherokee  Nation. 

"Dear  Sir:  From  reading  and  conversation  I  have  been  induced  to 
form  a  high  opinion  of  the  zeal,  perseverance  and  success  of  the  Mo- 
ravian missionaries  generally  and  particularly  of  yourself  among  the 
Cherokees.  This  is  the  reason  why  I  write  to  you,  although  we  are 
strangers.  I  hold  the  station  of  one  of  the  Principal  Chiefs  of  the 
Choctaw  Nation  and  I  am  sincerely  anxious,  as  far  as  is  in  my  power, 
to  promote  the  civilization  of  my  people.  One  great  means  to  effect  this 
desired  object  is  to  encourage  pious  and  educated  men  to  come  among 
us  to  teach  our  children  letters  and  set  examples  of  industry  to  our 
people  generally.  We  have  already  several  schools  in  different  parts 
of  our  Nation  which  are  doing  well.  But  there  is  still  a  great  opening 
for  other  missionaries  and  I  should  be  glad  if  they  could  turn  their  at- 
tention to  my  people. 

"Should  your  society  be  willing  to  send  one  or  more  missionaries  to 
the  Choctaws,  they  will  be  cheerfully  welcomed  and  respectfully  treated. 
Lands  shall  be  assigned  to  them  for  cultivation  and  I  will  give  them 
every  assistance  and  protection  in  my  power.  Our  good  wishes  and 
every  friendly  assistance  necessary  shall  be  given  them. 

"I  am  induced  to  think  that  the  example  of  neatness  and  industry 

*  The  territory  of  the  Choctaw  Nation  lay  largely  within  the  State  of 
Mississippi. 


Southern  Indian  Tribes  165 

which  would  be  set  by  a  Moravian  faiiiily  settled  among  us  would  have 
a  strong  and  beneficial  influence. 

"I  would  thank  you  to  communicate  with  your  brethren,  the  Mora- 
vians, on  this  subject  and  let  me  hear  from  you  as  early  as  convenient. 

"I  am,  with  respect,  your  friend  and  brother, 

"David  Folsom." 

This  letter  was  forwarded  to  Salem,  with  Gambold's  annota- 
tions and  the  Brethren  decided  to  lay  the  matter  before  the 
Unity's  Elders'  Conference  in  Herrnhut.  For  two  reasons, 
evidently,  no  work  was  undertaken  among  this  Nation:  in  the 
first  place,  there  were  no  available  missionaries.  Efforts  had  been 
made  to  secure  them  in  America,  Germany  and  England,  but  it 
was  a  difficult  matter,  even,  to  secure  sufficient  workers  for 
Springplace  and  Oochgelogy  where  they  were  sorely  needed; 
secondly,  the  Brethren  realized  that  the  Choctaws  were  not  with- 
out messengers  of  the  Gospel  and  teachers,  the  Presbyterians 
having  several  stations  in  the  Nation.  The  Choctaw  Chief's  let- 
ter again  furnishes  evidence  that  the  Moravians  were  making 
good  among  the  southern  Indians,  and  shows  the  high  regard  in 
which  our  missionaries  and  their  work  were  held  among  them. 

After  22  years  of  loyal,  heroic  and  blessed  service  among  the 
Cherokees,  John  Gambold  came  to  the  end  of  his  earthly  service. 
During  the  first  months  of  1827  he  toiled  on  in  weakness  and 
sickness.  In  June  of  that  year  an  entry  in  the  Diary  of  Oochge- 
logy states  that  there  is  an  awakening  among  the  people  and  a 
great  hunger  for  the  Word  of  Life,  and  Gambold  is  hurt  because 
he  cannot  accomplish  what  should  be  done  in  this  promising 
situation.  On  August  11  was  celebrated  the  Moravian  Festival 
day  of  the  13th  of  August  and  Gambold,  in  great  physical  weak- 
ness, administered  the  Holy  Communion  to  his  congregation  and 
this  was  his  last  service.  Brother  Schmidt  came  from  Spring- 
place  to  conduct  the  services  as  Gambold  could  scarcely  speak 
audibly  on  account  of  shortness  of  breath. 

In  the  meantime,  in  1827,  Brother  Gottlieb  Byhau  and  wife, 
of  Salem,  had  expressed  willingness  to  serve  again  in  the  Chero- 
kee field.  It  was  high  time  that  additional  workers  should  come, 
and  Byhan  at  once  received  a  call  to  Springplace  which  he  ac- 
cepted. Brother  J.  R.  Schmidt  and  wife  were  then  called  to 
Oochgelogy.  These  changes  took  place  in  the  fall  of  the  year 
while  father  Gambold  was  still  living.     One  day  when  Schmidt 


166  Moravian  Missions  Among 

had  prayed  with  him  and  asked  him  what  message  he  wished 
written  to  Salem,  Gambold  said :  '  *  Greet  them  heartily  and  tell 
them  I  give  you  my  blessing  for  your  work  here  with  all  my 
heart,  and  now  I  wish  nothing  more  than  that  the  Saviour  w^ould 
hasten  to  my  Home-coming. ' '  Gently  he  passed  away  on  Novem- 
ber 7,  1827,  at  the  age  of  68,  an  old,  tried  servant  of  the  Lord, 
faithful  to  the  last.  His  funeral,  held  two  days  later,  November 
9,  was  attended  by  over  150  persons,  the  great  majority  of  them 
Cherokee  Indians  whom  he  had  loved  so  well.  Brother  Schmidt's 
funeral  discourse  was  based  on  Revelation  7  :9-17,  after  which 
the  body  was  laid  to  rest  on  the  knoll  east  of  the  mission  house. 

Brother  Schmidt  and  his  family  now  moved  to  Oochgelogy. 
Mrs.  Gambold  decided  to  remain  for  a  while  in  the  field,  having 
become  very  much  attached  to  the  work,  and  she  was  needed  in 
the  school  which  now  took  on  new  life,  for  during  Brother  Gam- 
bold's  illness  it  was  impossible  to  attend  to  the  school  properly. 

Susanna  Fields  M-as  baptized  on  the  first  Sunday  in  Advent  of 
this  year,  bringing  the  total  number  of  Communicants  and  chil- 
dren in  the  Oochgelogy  mission,  at  the  close  of  1827,  to  31. 

In  1828,  the  awakening  in  this  section  which  Gambold  had 
noted  in  his  last  days  went  forward  mightily  and  many 
Cherokees  came,  saying,  "What  must  we  do  to  be  saved ?'^' 
On  Easter  Sunday  were  baptized  Alexander  James  Copeland 
and  George  Augustus  Hicks,  and  on  Whitsunday,  ' '  Chinasee, '  '* 
the  second  wife  of  Joseph  Crutchfield  who  had  come  back  into 
the  Oochgelogy  community.  After  the  service  on  Whitsunday, 
five  full-blood  Cherokees  remained,  of  their  own  accord,  to  talk 
with  the  missionaries  concerning  their  soul's  salvation. 

Brother  Schmidt  having  asked  to  be  relieved  from  service 
among  the  Cherokees,  was  given  permission  to  return  to  Salem 
with  his  family  in  November,  1828.  He  preached  his  last  sermon 
to  the  Oochgelogy  flock  on  the  first  of  that  month  and  a  very 
touching  farewell  service  it  was,  for  the  Indians  loved  Schmidt 
and  he  and  his  wife  enjoyed  the  confidence  of  all. 

*  Received  the  name  Maria  Rosina. 


Southern  Indian  Tribes  167 

The  vacancy  at  Oochgelogy  was  immediately  filled  by  the  ar- 
rival of  Franz  Edert  and  wife  CarolineJ  and  the  young  un- 
married Brother,  Henry  G.  Clauder,§  these  having  arrived  in 
Springplace  from  Salem  already  in  September.  Clauder's  work 
at  Oochgelogy  was  to  be  more  especially  the  school  in  which  a 
new  arrangement  was  made,  conjointly  with  the  workers  at 
Spring-place,  by  which  the  latter  school  was  now  devoted  to  boys 
only  and  the  Oochgelogy  school  to  girls.  Clauder  instructed 
the  girls,  12  in  number,  in  the  morning  and  Mrs.  Eder  taught  the 
household  arts  in  the  afternoon.  Under  these  conditions,  the 
school  made  encouraging  progress. 

t  Franz  Eder,  born  April  26,  1798,  at  Wolfsegg,  near  Linz,  Austria. 
In  1818,  as  a  journeyman,  he  came  to  Gnadenfeld,  where  he  found  his 
Saviour  and  united  with  the  Moravian  Church.  He  answered  the  call 
to  the  Cherokee  mission  from  Niesky,  Silesia.  Coming  to  Salem  in 
1828,  he  remained  there  for  several  months  for  the  purpose  of  learning 
the  English  language.  Here  he  was  married  to  Carolina  Fredericlca 
Eberhardt,  and  they  set  out  for  the  Cherokee  country  in  the  fall  of  the 
year.  From  the  first,  Eder  felt  that  he  was  not  fitted  for  the  mission 
among  the  Cherokees,  and  upon  his  urgent  request,  was  relieved  after 
a  year  and  accepted  a  call  to  the  Danish  West  Indies.  Here  he  served 
until  his  death  in  1836. 

t  Caroline  Fredericka  Eberhardt  was  born  in  Salem,  N.  C,  May  5, 
1801,  and  reared  here.  She  was  well  fitted,  by  her  training  in  home  ancJ 
school  at  Salem,  to  teach  domestic  arts  in  the  Cherokee  mission  school. 
She  was  a  member  and  officer  of  the  Female  Missionary  Society  at 
Salem,  on  organization  which  kept  in  constant,  helpful  touch  with  the 
Cherokee  mission.  This  Society,  in  1922,  rounded  out  one  hundred 
years  of  existence  as  an  auxiliary  to  Moravian  missions. 

§  Henry  Gottlieb  Clauder  was  born  November  26,  1805,  at  Salem, 
N.  C,  the  son  of  Charles  Gottlieb  Clauder,  a  native  of  Zwickau,  Ger- 
many, and  Anna  Rosina  Transou,  of  Bethania,  N.  C.  He  learned  the 
plumber's  trade,  but  when  he  grew  into  manhood,  was  inclined  to  teach- 
ing and  mission  service  after  remarkable  experiences  of  God's  grace  to 
his  own  soul  in  1822.  For  a  while  he  taught  in  the  Salem  Boys'  School 
and  then  volunteered  for  the  Cherokee  mission  in  1828.  Going  out  at 
first  as  a  Single  Brother,  he  returned  in  September,  1829,  to  Salem, 
where  he  was  married  and  then  took  his  wife  to  his  field  of  labor.  He 
served  for  nine  years  in  the  Cherokee  mission  with  great  success  and 
then  was  forced  to  relinquish  his  post  when  the  Cherokees  were  re- 
moved from  their  lands  to  west  of  the  Mississippi.  Clauder  was  then 
called  to  service  in  the  home  congregations,  notably  at  Hope,  N.  C,  and 
Staten  Island,  N.  Y. 


168  Moravian  Missions  Among 

Bro.  and  Sr.  Eder  were  called  to  the  Danish  West  Indies  in 
October,  1829.  Already  in  September,  Brother  Clauder  had  been 
called  to  Salem  for  consultation  with  the  Helpers'  Conference 
regarding  Oochgelog}'.  Clauder  was  found  willing  to  become 
missionar}^  proper  at  that  place.  A  written  ordination  for  him 
as  a  Deacon  of  the  Moravian  Church  had  already  been  executed 


Henry  Gottlieb  Clauder. 

by  Bishop  Hueffel  of  the  Unity's  Elders'  Conference  and  sent 
to  Salem  to  be  presented  to  him  should  he  accept  the  call.  Sep- 
tember 20,  1829,  Bro.  Clauder  was  united  in  marriage  to  the 
young  Single  Sister,  Charlotte  Elizabeth  Ruede*  and  shortly 
after,  they  left  for  Oochgelogy  in  company  with  -  Nathaniel 
Byhan,  destined  for  Springplace  in  the  work  of  the  school  there. 
Bro.  and  Sr.  Clauder 's  labors  at  Oochgelogy  were  owned  and 
blessed  of  the  Lord  and  Cherokees  were  turned  to  God.     With 

*  Born  Sept.  25,  1807,  at  Friedberg,  N.  C.  Well  fitted  for  her  work  as 
missionary  and  teacher  by  previous  life  and  training.  She  died  at 
Bethlehem,  Pa.,  June  28,  18S3. 


Southern  Indian  Tribes 


169 


Clauder  labored  Alexander  Copeland  and  wife,  nee  Maria  Rosina 
Gambold,  Joseph  Gambold  's  daughter ;  the  former  in  the  outer 
work  of  the  station,  his  wife,  in  the  school  where  she  had  already 
taught  before  her  marriage. 

''Stand  Waytee,"  one  of  the  signers  of  the  petition  for  mis- 
sionaries at  Ooehgelogy,  the  father  of  "Buck,"  or  Elias  Boudi- 
not,  editor  and  publisher,  as  we  have  come  to  know  him,  was 
soundlj'  converted  under  Clauder 's  ministry,  and  baptized  in 
December,  1829,  receiving  the  name  "Christian  David."  After 
his  baptism,  he  laid  his  hand  over  his  heart  and  said  to  Clauder, 
"Here  I  am  feeling  very  good."  The  close  of  the  year  found 
34  souls  in  the  care  of  the  mission  and  13  girls  at  school.  One 
of  these,  "Margaret  Mary,"  had  given  her  heart  to  the  Lord 
and  received  Baptism. 


Charlotte  (Ruede)   Clauder. 


170  Moravian  Missions  Among 


CHAPTER  XVII 

Springplace,  1821-1829 

Right  heartily  did  the  members  of  the  Springplace  Cherokee 
flock  stand  by  their  new  missionaries,  John  Renatus  Schmidt  and 
wife,  although  they  missed  the  sainted  Sister  Gambold  and 
Brother  John  Gambold,  now  missionary  at  Oochgelogy,  more 
than  they  could  tell.  Schmidt  and  his  wife  soon  won  the  love 
and  confidence  of  members  and  scholars  and  the  work  went  for- 
ward under  the  smile  of  God. 

In  July,  1821,  Nancy  Adair  was  received  into  the  congrega- 
tion, followed,  in  October,  by  the  wife  of  Brother  Charles  Hicks, 
a  full-blood  Cherokee,  who  received  the  name  Anna  Felicitas. 
Her  husband  could  not  attend  this  service,  to  which  he  had 
looked  forward  ever  since  his  own  baptism,  on  account  of  his  in- 
jured limb  which  gavfe  him  great  pain.  Mrs.  Hicks  was  brought 
to  the  Saviour  principally  through  prayers  and  efforts  of  her 
husband,  for  she  understood  not  enough  English  to  follow  the 
Gospel  message  of  the  missionaries.  In  April  of  the  following 
year,  Mrs.  Hicks'  mother,  "Ajosta,"  applied  for  Baptism. 

When  Bro.  George  Proske  arrived  in  Springplace,  May,  1822, 
on  his  way  from  Salem  to  Oochgelogy,  having  accepted  a  call 
to  the  work  of  the  school  there,  he  brought  for  each  Springplace 
scholar — there  were  18 — a  present  of  a  booklet,  sent  by  a  little 
girl  in  Philadelphia,  who,  having  read  of  the  poor  Cherokee 
children  and  the  school  begun  among  them,  had  denied  herself 
the  use  of  sugar  in  her  tea  and  saved  enough  money  in  this  way 
to  buy  the  books.  ' '  Of  such  is  the  Kingdom  of  Heaven  ! ' '  Her 
gifts  caused  unbounded  joy  among  the  little  Indians. 

Bro.  Schmidt  wrote  to  Salem  that  they  were  noticing  a  distinct 
work  of  grace  in  the  hearts  of  their  scholars  of  which  there  were, 
in  1822,  15  boys  and  3  girls.  Also,  this  testimony  of  the  result 
of  former  work  in  the  school :  on  a  visit  to  Charles  Hicks  to  give 
him  the  Holy  Communion  because  he  could  not  come  to  Spring- 
place — his  limb  grew  steadily  worse — Schmidt  ascertained  that 
one  of  Mrs.  Gambold 's  former  scholars,  Richard  "Dijuntoheesy," 
who  left  school  a  pretty  bad  boy  after  causing  her  much  grief. 


Southern  Indian  Tribes  171 

had  died  in  the  neighborhood,  but,  before  his  death,  had  called 
to  mind  the  teachings  of  the  Gospel  heard  in  his  boyhood,  and 
requested  the  nearest  missionary  to  be  summoned  at  once.  The 
pastor  from  Brainerd  station  came,  to  whom  Richard  made  a 
full  confession  of  faith  in  Christ,  after  which  he  fell  asleep  in 
sweet  peace.  Another  proof  of  the  promise  of  the  Lord  concern- 
ing His  Word,  ''It  shall  not  return  unto  me  void."*  In  August, 
1822,  another  of  the  scholars,  Nancy,  with  many  tears,  applied 
to  Bro.  Schmidt  for  Baptism  and  was  accepted  as  a  Candidate. 
Moses,  a  scholar  who  had  been  taken  home  for  a  while  by  his 
parents  to  help  with  the  work,  took  violently  ill  and  soon  died, 
but  not  before  he  had  thanked  God  in  a  childlike  praj'er  for  the 
blessing  received  at  Springplace  and  begged  the  Lord  to  receive 
him,  in  Jesus'  name. 

Other  former  scholars  were  turning  out  well.  A  company  of 
Cherokee  Light-horsemen  one  day  galloped  up  the  Springplace 
lane  and  stopped  for  a  visit.  George  Hicks,  one  of  the  tirst 
scholars  in  Jacob  Wohlfarth's  time,  was  Captain. 

With  great  joy,  the  missionaries  welcomed  home  some  of  the 
old  scholars  returned  from  the  mission  school  in  Cornwall,  Conn., 
where  they  had  finished  their  course :  Elias  Boudinot,  John 
Vann,  John  Ridge  and  David  Taucheechy.  When  the  latter 
stepped  into  the  house  at  Springplace,  he  broke  down  and  wept 
aloud  for  joy.f     These  boys  had  grown  up  into  fine  men  and  be- 

*  Isaiah  55:11. 

t  David  Steiner  Taucheechy  was  an  especially  fine  boy  who  was 
soundly  converted  under  our  missionaries  and  developed  great  talent 
as  an  Interpreter.  One  cannot  follow  up  his  story  without  keen  regret 
over  the  way  in  which  he  was  lost  to  the  Moravian  Church  and  its 
Cherokee  mission,  one  of  the  weaknesses  of  which  was  the  lack  of 
native  assistance  and  conscientious  and  careful  Interpreters.  Tau- 
cheechy applied  for  membership  in  the  church  upon  his  return,  the  Lot 
was  consulted  and  several  times  said  "No,"  after  which,  Taucheechy, 
not  willing  to  remain  without  church  connection,  applied  at  Brainerd — 
now  Presbyterian — and  was  promptly  accepted.  So  our  church,  more 
and  more,  was  compelled  to  depend  upon  the  indifferent  services  of  paid 
Interpreters.  Taucheechy  lived  a  faithful  Christian  life;  walking 
humbly  with  his  God,  and  remained  a  friend  of  the  mission  up  to  his 
death,  Interpreting  for  our  missionaries  on  special  occasions  whenever 
his  services  in  his  own  mission  were  not  needed. 


172  Moravian  Missions  Among 

come  followers  of  Christ  and  each  took  a  prominent  part  in 
religious  or  civil  affairs  of  the  Nation. 

Two  more  baptisms  could  be  performed  in  1822,  that  of 
''Ajosta, "  who  received  the  name  Anna,  and  Susanna,  "Way- 
tee's"  wife,  who  was  named,  Susanna  Charity. 

Christmas,  1822,  was  enjoyed  by  150  people  at  Springplace. 

In  January,  1823,  the  missionaries  learned  to  their  great  sor- 
row of  the  death  of  Colonel  Return  Jonathan  Meigs,  United 
States  Agent  for  the  Cherokees  and  always  a  warm  friend  and 
benefactor  of  the  Moravian  mission.  Already  40  years  ago,  he 
had  made  the  acquaintance  of  Moravian  missionaries  among  the 
Indians  in  the  mission  settlement  along  the  Muskingum  River.* 
He  knew  missionaries  Heckewelder  and  Sense'mian  personally. 
To  his  good  offices  in  their  behalf,  when  the  Moravians  sought  to 
establish  a  mission  among  the  Cherokees,  the  permission  given 
by  the  Chiefs  was  largely  due.  Himself  a  good  Christian  man, 
he  was  fully  persuaded  that  the  Gospel  was  the  strongest  means 
to  uplift  the  Indian  spiritually,  mentally  and  physically. 

The  winter  during  the  first  three  months  of  1823  was  unusual- 
ly severe.  Provisions  at  the  mission  ran  low  on  several  occasions, 
but  the  school  boys,  with  their  bows  and  arrows  and  blow-guns, 
shot  so  many  rabbits  that  the  table  was  always  bountifully  sup- 
plied with  meat. 

The  church  could  not  hold  all  the  people  who  came  for  the 
services  at  Easter  time.  Nancy  "Tussewallety, "  the  school  girl 
who  had  made  profession  of  faith  in  Christ  several  months  be- 
fore, received  Baptism  under  the  name,  Anna  Johanna. 

A  great  Lovefeast  was  held  at  Springplace,  May  21,  1823,  the 
occasion  being  the  return  of  Bro.  John  Gambold  from  Salem  with 
his  new  wife,  Anna  Maria.  Everybody  belonging  to  Oochgelogy 
had  come  up  and  everybody  from  Springplace  was  on  hand  for 
this  welcoming  Lovefeast.  Through  the  kindness  of  the  Female 
Missionary  Society  of  Philadelphia,  the  Gambolds  were  supplied 
with  a  large  number  of  Bibles  to  bring  along  for  their  Indians. 
There  were  enough  to  go  around  for  each  member  and  scholar 
and  several  could  be  given  to  persons  deeply  interested  in  Salva- 
tion.   The  joy  and  gratitude  which  prevailed  and  were  expressed 

*  Eastern  Ohio. 


Southern  Indian  Tribes  173 

in  a  letter  of  thanks  to  the  Female  Missionary  Society,  nrast  have 
been  very  gratifying  to  that  organization. 

Sister  Nancy  Adair  died  at  her  home,  some  miles  from  Spring- 
place,  quite  suddenly  and  without  any  of  the  missionaries  pres- 
ent with  her.  From  the  testimony  of  those  who  had  stood  about 
her  it  was  evident  that  she  had  faced  the  end  in  full  assurance 
of  faith,  trusting  in  Jesus  and  calling  upon  Him.  Bro.  Schmidt 
did  not  receive  word  in  time  to  be  at  her  funeral,  but  on  the  last 
day  of  May,  1823,  preached  a  funeral  discourse  at  her  grave, 
using  I  Cor.  2 :9.  Over  70  auditors  were  present.  Mrs.  Adair 
left  a  10-year-old  daughter,  Delila,  whom  Brother  and  Sister 
Schmidt  decided  to  take  into  their  family  to  raise  and  educate. 
By  coincidence,  we  may  as  well  say  Providence,  when  Schmidts 
brought  this  litle  girl  home,  there  was  a  letter  forwarded  to 
Spring-place  from  Salem  stating  that  a  woman  in  Boston,  a  friend 
of  the  Brethren's  work  among  the  Indians,  had  promised  to  con- 
tribute $20.00,  annually,  for  the  education  of  an  Indian  girl,  who 
was  to  be  selected  by  the  missionaries  and  given  the  name 
"Elisha  Hubart."  Gratefully,  the  missionaries  at  once  chose 
Mrs.  Adair's  little  daughter  for  this  "scholarship,"  though  it 
is  not  stated  whether  Delila  retained  the  superimposed  name 
when  she  grew  up  into  sweet,  young  womanhood.  Another  friend 
in  Boston  promised  to  contribute  $25.00,  annually,  for  the  educa- 
tion of  an  Indian  boy,  to  be  called  "Gardiner  Green,"  and 
Brother  Schmidt  chose  a  scholar  named  "Wolf"  as  recipient  of 
this  benefaction. 

Constantly,  there  were  more  requests  for  scholars  to  be  re- 
ceived than  could  be  accommodated  at  Springplace.  Several 
were  boarded  and  lodged  on  the  Vann  place  two  miles  distant. 
The  school  was  constantly  growing  in  favor  in  the  Nation  in  spite 
of  some  Indians  who  remained  hostile.  One  of  this  kind  came 
to  the  scholars  one  night,  without  the  knowledge  of  the  mission- 
ary, and  said  to  them,  in  effect :  AVhy  have  white  teachers  in  the 
country?  Their  teachings  are  not  correct  and  not  suited  to  the 
Indians  who  have  been  better  instructed  by  their  ancestors. 
Some  time  ago,  he  himself  had  been  4  days  in  a  seemingly  dead 
condition.  During  this  time,  he  made  a  visit  in  heaven  and 
found  everything  very  nice ;  corn  growing  without  labor,  plenty 
of  deer  of  unusual  size,  and  everyone  fat  and  happy  and  in  one 


174  Moravian  Missions  Among 

continual  round  of  pleasure.  Their  faces  were  like  the  full  moon. 
He  had  found  there  all  the  Indians  who  had  ever  lived  on  earth, 
but  not  a  single  white  person. — The  scholars  who  reported  this 
to  the  missionaries  themselves  laughed  over  this  ridiculous  tale. 

Christmas,  1823,  was  made  very  happy  with  the  baptism  of 
"O'skeyah, "  T\'ife  of  Richard  Sanders.  Her  name  in  Baptism 
w^as  "Salome  Elizabeth"  and,  with  her  accession  to  membership, 
Springplace  had  a  total  of  25  souls  in  its  care  at  the  close  of  the 
year. 

Special  trials  for  the  Nation  and  our  mission  came  in  1824. 
A  great  famine  prevailed  through  the  Cherokee  country.  Hardly 
any  corn  could  be  obtained  and  many  Indians  were  living  on 
roots  and  greens.  A  great  drought  in  the  first  half  of  the  year 
cut  off  those  garden  and  field  supplies  which  usually  eked  out 
the  corn-supply  until  the  new  harvest  could  be  gathered.  Now 
many  Indians  were  coming  to  the  mission  for  food,  and  Schmidt 
writes  that  not  one  was  turned  away,  for  God  had  laid  a  special 
blessing  on  the  mission-garden  and  fields  and  they  had  a  large 
supply  of  vegetables.  Schmidt  writes  this  curious  phenomenon 
when,  later  in  the  year,  abundant  rains  fell :  the  cherry  trees 
blossomed  a  second  time  in  August  and  fruit  was  gathered  in  due 
time !  Toward  fall,  the  great  abundance  of  chestnuts  on  the  hills 
somewhat  relieved  the  food  shortage.  In  order  to  gather  the 
chestnuts  more  readily,  the  Indians  lit  the  leaves  covering  the 
ground:  often  the  woods  caught  on  fire  and  wolves  were  driven 
into  the  neighborhood  of  the  mission,  and  one  Indian  woman  was 
torn  up  by  them.  But  the  fire  brought  more  useful  animals, 
also,  within  range,  and  many  turkeys  and  some  deer  were  se- 
cured by  the  Indians.  A  Springplace  Indian  Brother  had  the 
good  fortune  to  shoot  a  large  deer  and  he  brought  a  great 
quantity  of  venison  to  the  mission. 

The  other  great  trial  was  an  epidemic  of  smallpox  which 
ravaged  fearfully  among  the  Cherokees  in  this  year.  Most  of 
the  Indians  believed  that  this  disease  was  spread  by  a  monstrous 
serpent  of  the  thickness  of  a  man  and  with  a  white  head.  To 
catch  even  the  odor  of  this  serpent  is  fatal.  Therefore,  the  In- 
dians sought  refuge  with  their  sorcerers.  One  of  these  arranged 
a  so-called  "Physic-dance"  at  Tallony.  For  seven  nights  this 
dance  must  be  continued,  the  Indians  drinking  a  tea,  brewed 


Southern  Indian  Tribes  175 

from  certain  herbs,  along  with  this  exercise,  while  the  sorcerer 
prays  either  to  a  great  eagle  whom  he  pretends  to  see,  or  to  the 
black  dog  in  the  north,  the  white  dog  in  the  east,  the  gray  dog  in 
the  south  and  the  red  dog  in  the  west.  The  sorcerer's  fee  is 
seven  deer  hides  from  the  community  in  which  the  dance  is  held 
and  a  string  of  beads  from  each  family.  The  missionaries,  on  the 
other  hand,  obtained  cow-pox  vaccine  from  Knoxville,  vaccinated 
themselves,  all  the  scholars,  also,  all  Indians  who  wished  to  be 
vaccinated,  which  amounted,  in  a  short  time,  to  about  150  cases, 
and  the  epidemic  in  the  vicinity  was  checked.  Some  sorcerer  or 
other,  no  doubt,  received  most  of  the  credit  for  the  staying  of  the 
disease. 

The  year  1824  brought  its  great  blessings  too.  "Tussewal- 
lety, ''  Nancy's  father,  became  "Joshua"  in  Baptism,  and  a 
noble  Christian,  worthy  of  the  name,  he  proved  to  be.  Sally, 
"Jack's"  wife,  a  relative  of  Joshua,  witnessed  a  good  confession 
in  Baptism  and  her  name  was  called  "Sarah  Deborah."  There 
were  two  Candidates  under  instruction  for  Baptism.  The  mis- 
sionaries found  out  that  what  helped  these  dear  converts  most, 
and  what  appealed  most  widely  to  the  Indians  who  were  now  at- 
tending the  meetings  in  large  numbers,  was  the  story  of  the 
Saviour's  sufferings.  This  seemed  to  grip  their  hearts.  There- 
fore, whenever  the  opportunity  presented  itself  and  the  Indians 
were  gathered  and  there  was  an  Interpreter  at  hand,  the  mission- 
aries repeated  this  precious  story. 

"Lamb  of  God  beloved,  once  for  sinners  slain, 
Thankful  we  remember  what  thou  did'st  sustain; 
Nothing  Thee  incited  but  unbounded  grace, 
To  bear  condemnation  in  the  sinner's  place."* 

On  one  such  occasion,  after  a  particularly  earnest  discourse  on 
the  sufferings  of  Christ,  Joshua  got  up  voluntarily  and  delivered 
a  strong  exhortation  to  the  congregation  while  the  missionaries 
were  speechless  over  this  new  manifestation  of  the  grace  and 
power  of  God. 

The  reader  will  not  need  to  be  told  that  we  are  in  the  midst 
of  another  revival  of  religion  among  the  Cherokees.  Schmidt 
writes,  in  1825,  that  he  has  never  seen  such  a  desire  for  hearing 
the  word  of  God  as  is  manifest  at  this  time.     From  Oochgelogy, 

*  J.  Cook. 


176  Moravian  Missions  Among 

the  other  station,  Gambold  writes  of  encouraging  signs  of  the 
quickening  of  spiritual  life  among  the  Indians.  Many  of  them 
came  on  foot  10,  20,  yea,  even  30  miles,  to  hear  the  Gospel.  Su- 
mach Town,  30  miles  away,  has  been  stirred  by  the  Indians  who 
come  to  Springplace.  During  the  week,  they  talk  of  what  they 
have  heard  on  Sundays.  Richard  Sanders'!  baptism,  early  in 
the  year,  was  an  occasion  of  outpouring  of  the  Holy  Spirit ;  in 
the  large  company  which  packed  the  church  for  that  service, 
there  was  not  an  eye-witness  without  tears. 

A  visitor  to  sense  this  incoming  tide  of  grace  was  Stephen 
Grellet,  Friend's  missionary  and  philanthropist  who,  since  1800, 
had  been  touring  the  United  States  and  Canada,  preaching  the 
Word.  He  was  a  friend  of  the  Moravian  Church*  and  a  lover  of 
the  Saviour  and  he  rejoiced  exceedingly  over  what  he  saw  at 
Springplace  and  Oochgelogy.  The  missionaries  had  no  com- 
punctions in  asking  him  to  preach  and  this  he  did  with  blessing 
to  all,  admonishing  the  school  children  and  the  Indian  members 
in  a  manner  which  made  a  deep  impression. 

One  Sunday  afternoon,  some  Indians  came  asking  the  mission- 
aries to  sing  with  them  some  of  the  hymns  which  had  recently 
been  translated  into  Cherokee  and  written  down  in  the  Cherokee 
characters.  Gladly  the  missionaries  complied  and  had  a  blessed 
song-service  Math  this  company  and  Schmidt  found  opportunity 
to  fit  in  a  short  talk  and  close  with  a  prayer. 

More,  now,  of  Brother  Joshua.  Since  his  baptism  a  year  ago, 
he  has  brought  about  a  great  interest  and  desire  for  spiritual 
things  among  the  men.  More  men  are  attending  the  meetings 
and  follow  the  service  with  the  closest  attention.  Usually,  after 
service,  a  group  of  men  will  go  home  with  Joshua,  sit  around 
his  fireplace  and  sing  and  talk  over  what  they  have  heard  at  the 
service,  also  instruct  one  another  in  the  art  of  M^-iting  with  the 
Sequoyan  alphabet. 

Later  in  the  year,  "Zauejucka, "  who  with  her  husband  had 
been  frequently  coming  from  Sumach  Town  to  services,  humbly 
petitioned  for  Baptism  and  her  husband  followed  her  in  the  re- 

t  He  was  from  Sumach  Town. 

*  He  had  been  with  the  Moravians  in  Salem  several  months  before 
this  time.  Also,  he  had  visited  Moravian  congregations  in  England, 
Germany  and  even  Sarepta. 


Southern  Indian  Tribes  177 

quest.  Both  were  accepted  for  instruction.  Another  token  of 
revival :  on  going  into  the  school  room  early  one  morning, 
Schmidt  found  one  little  fellow  on  his  knees  pra3"ing,  with  hands 
uplifted  and  so  absorbed  in  his  devotion  that  he  did  not  notice 
the  missionary's  presence.  "0  dear  Saviour,  be  with  us  today 
in  our  school ! ' '  was  the  petition  Schmidt  overheard. 

Times  of  spiritual  revival  are  usually  marked,  likewise,  by 
special  activity  on  the  part  of  the  powers  of  darkness.  Around 
Spring-place  the  evils  in  connection  with  the  frequent  ball-play- 
ing among  the  Cherokees  were  especially  marked.  The  game, 
innocent  enough  in  itself,  was  generally  attended  with  much  bad 
behavior,  drunkenness  and  licentiousness.  At  one  such  game  in 
1825,  not  far  from  Spring-place,  Schmidt  estimated  the  crowd  in 
attendance  at  about  3,000,  and  he  had  information,  on  good 
authority,  that  the  bets  made  during  the  game  aggregated  $3500. 
At  such  times  the  Indians  went  wild,  putting  up  against  a  bet 
anj'thing  and  everything  in  their  possession :  horses,  cattle,  hogs, 
guns,  copper  kettles  and  clothing. 

From  their  friend.  Captain  McNair,  came  the  information  at 
this  time  that  the  Creeks,  neighbors  of  the  Cherokees,  had  sold 
a  good  part  of  their  territory  to  the  State  of  Georgia  for  a  con- 
sideration of  $400,000.  From  the  United  States  Government, 
they  were  to  receive,  in  addition,  an  equal  tract  of  land  west  of 
the  Mississippi.  Some  of  the  Cherokees  are  beginning  to  fear 
for  the  tenure  of  their  own  lands ;  times  are  growing  uncertain. 
The  missionaries  notice  that  those  Indians  who  have  awakened 
to  spiritual  interests,  grow  more  earnest  under  the  special  stress 
of  the  times;  others,  without  spiritual  concern,  are  growing  more 
reckless. 

The  mission  was  officially  visited  by  the  Rev.  Theodore 
Schultz,*  from  Salem,  in  April,  1826.  He  was  royally  welcomed 
and  soon  endeared  himself  to  all  the  Indian  members  and  chil- 
dren at  both  stations.  Large  congregations  greeted  him  and 
when  he  expressed  good  wishes  from  the  Directors  of  the  Society 

*  Theodore  Schultz  was,  at  this  time,  Administrator  of  the  American 
Moravian  Church,  south.  President  of  the  Helpers'  Conference,  and  of 
the  Salem  branch  of  the  Society  for  Propagating  the  Gospel  among  the 
Heathen. 
12 


178  Moravian  Missions  Among 

of  Salem,  Joshua  arose  and  answered  for  the  Indians,  expressing 
gratification  over  Brother  Sehultz  's  visit  and  asking  him  to  thank 
the  Society  for  all  that  had  been  done  for  them. 

Springplace,  and  its  work,  through  the  eyes  of  Sehultz,  looked 
somewhat  as  follows :  Located  600  steps  from  the  main  road  be- 
tween Nashville  and  interior  Georgia  and  barely  three  miles  from 
the  main  Tennessee  road,  also  leading  to  Georgia.  A  very  health- 
ful location,  good  soil,  plenty  of  woods,  good  pasturage  and 
wonderful  springs.  The  mission  buildings  are  blockhouses, 
placed  in  a  square,  enclosing  a  j^ard.  The  church  stands  about 
50  steps  from  the  dwelling.  The  yard  is  very  pretty  with  china 
trees,  catalpa,  cherry,  peach  and  apple  trees.  There  is  an 
orchard,  in  fine  condition,  in  the  midst  of  which  lies  the  grave- 
yard holding  the  graves  of  Margaret  Ann  Crutchfield  and  Anna 
Rosina  Gambold. 

Brother  Sehultz  is  much  impressed  with  the  school  and  the 
decorous  behavior  of  the  scholars.  He  finds  them  well  advanced 
in  Reading,  and  most  of  them  write  a  clear,  legible  hand.  In 
Arithmetic,  several  have  advanced  as  far  as  Long  Division.  The 
school  is  opened  with  prayer  and  opens  and  closes  with  singing. 
Bible  instruction  is  given  regularly,  once  each  week,  and  in  con- 
nection therewith  some  English  hymn-verses  are  learned,  to  be 
recited  next  Sunda^y  at  the  preaching  service. 

Over  spiritual  conditions  at  this  time,  Brother  Sehultz  could 
not  cease  to  make  mention  and  to  thank  God.  The  care  exercised 
in  the  admission  of  new  members  and  in  the  instruction  which 
was  given  those  who  were  to  be  received,  in  one  way  or  another, 
showed  everywhere  in  the  walk  and  conversation  of  the  Chris- 
tian Indians.  Shultz  noted  the  effects  of  their  conversion  in 
their  own  homes  and  also  in  the  homes  of  the  unconverted  which 
everywhere  seemed  to  have  felt  the  influence  of  higher,  better 
things.  There  were  clean  homes  and  industrious  housekeepers 
in  them  surrounded  by  happy  families.  Bibles  and  good  books 
were  in  the  majority  of  homes.  Plantations  were  in  better  shape 
and  industries,  looms,  mills,  etc.,  were  increasing,  Charles  Hicks, 
Moravian  Brother  from  among  the  Cherokees,  honorable  and 
venerable  Chief,  assured  Sehultz,  that  the  missionaries  had  done 
untold  good  and  held  the  respect  of  the  whole  Nation,  at  the 
same  time  pleading  with  him  to  represent  to  the  Society  the 


Southern  Indian  Tribes  179 

urgent  need  of  more  assistants,  as  doors  for  the  Gospel  stood 
open  everywhere.  Indeed,  this  was  Sehultz's  own  main  im- 
pression :  the  greatness  and  the  readiness  of  the  harvest  and  the 
crying  need  for  more  workers. 

The  distinguished  visitor  had  the  high  privilege  to  baptize  one 
of  the  full-blood  converts,  on  the  last  Sunday  in  April,  He  was 
a  single  man,  "Juijacka, "  radiant  in  his  new-found  Christ,  and 
received  the  name  ' '  Jeremiah. ' ' 

There  was  now  one  who  was  working  among  the  women,  as  we 
have  noted  Joshua  influencing  the  men.  Anna  Johanna  told  the 
missionaries  that  she  had  meetings  at  her  house  for  members  and 
friends.  They  spoke  of  the  love  of  the  Saviour  and  sang  hymns ! 
Another  woman  who  comes  regularly  to  service,  but  cannot 
understand  a  word  of  English,  tells  the  missionaries,  through  an 
Interpreter,  that  whenever  the  "teacher"  prays,  she  asks  God 
to  hear  and  to  permit  to  come  to  pass  the  things  for  which  he 
is  praying. 

• '  Fishinghawk, "  a  full-blood,  had  experienced  a  complete 
change  of  heart  and  was  showing  the  fruits  of  it.  Said  he,  "I 
am  such  a  great  sinner  that  I  have  often  thought  it  would  be 
impossible  there  could  be  any  salvation  for  me  and  that  the  Lord 
would  accept  such  a  sinful  person  as  I  am.  0,  how  happy  I  am 
to  testify  to  His  mercy." 

Fishinghawk  received  Baptism  on  August  13,  1826.  "James" 
was  prefixed  to  his  name.  With  him  were  baptized  ' '  Canaquia- 
qua,"  who  received  the  much  simpler  name  "Samuel,"  and  his 
wife,  "Wally, "  now  "Mary  Magdalene."  During  the  singing 
of  the  hymn,  "How  great  the  bliss  to  be  a  sheep  of  Jesus,"* 
weeping  and  singing  were  mingled  as  was  the  case  almost  100 
years  ago  on  the  13th  of  August,  the  spiritual  birthday  of  the 
Moravian  Church. 

Reader !  the  Cherokees  are  coming  to  Jesus !  November  12th, 
"Uweluchy, " — "William  Henry,"  and  the  single  woman, 
"Aly," — "Rebecca,"  were  added,  by  Baptism,  to  the  flock,  while 
"Nick,"  and  "The  Young  Wolf,"  brothers  and  scholars  at 
Springplace,  applied  for  Baptism  and  were  received  into  the 
instruction  group. 

*  J.  J.  Rambach. 


180  Moravian  Missions  Among 

Well  might  the  bell,  brought  from  Salem  by  Henry  Clayton 
and  hung  in  a  bell-tower  erected  before  the  church,  ring  happily 
for  the  first  time  on  the  first  Sunday  in  Advent !  It  was  a  time 
of  refreshing  from  the  Lord,  and  the  clear  tones  of  the  bell — 
Schmidt  writes  that  the  tone  carried  for  several  miles — invited 
all  now  to  come  to  the  Lord  who  would  have  mercy  and  abun- 
dantly pardon  and  save ! 

When,  before  Christmas,  the  brothers  mentioned  above  were 
ready  and  had  been  baptized — ''Nicholas  Ignatius"  and  "John 
Jacob, ' '  respectively,  it  was  quite  fitting  that  the  school  children 
should  sing  the  "Hosanna,"*  for  the  Christmas  celebration, 
rendering  this  antiphonal  chorus  wonderfully  well,  a  fitting 
tribute  to^  the  Lord  who  had  indeed  come  and  visited  His  people. 
In  this  eventful  year  1826,  about  to  close,  42  souls,  exclusive  of 
missionaries,  were  now^  numbered  to  Springplace. 

January  20,  1827,  marked  the  new  year  as  beginning  with  a 
great  sorrow^  which  was,  at  the  same  time,  a  glorious  victory. 
Charles  Renatus  Hicks,  Principal  Chief  of  the  Cherokee  Nation, 
a  principal  man  of  God  and  a  principal  trophy  of  the  mission  of 
the  Moravian  Church  among  the  Cherokees,  passed  into  his 
eternal  reward.  Leaving  his  important  biography  to  a  foot- 
note, t  we  go  on  to  consider  for  a  moment  the  best  part  of  his 

*  Gregor. 

t  Charles  Hicks  was  born  Dec.  23, 1767,  at  Thomaatly,  on  the  Hiwassee 
River.  His  father  was  a  white  trader,  his  mother,  a  Cherokee.  When  a 
small  boy  he  injured  one  leg  which  gave  him  constant  trouble  through 
his  life.  He  acquired  a  liberal  education  through  reading  and  study. 
He  married  a  full-blood  Cherokee  and  raised  a  family  of  five  sons  and 
three  daughters.  For  30  years,  he  had  served  the  Cherokee  Nation  as 
Interpreter  most  acceptably,  for  he  knew  both  English  and  Cherokee 
languages  well.  For  several  years  he  was  Secretary  of  the  National 
Council  and  did  most  of  the  official  business.  In  1817,  he  became  Second 
Principal  Chief.  Virtually  he  was  Principal  Chief,  for  "Pathkiller," 
First  Chief,  was  old  and  infirm  and  turned  over  all  but  nominal  duties 
to  Hicks.  Pathkiller  died  just  13  days  previous  to  the  death  of  Hicks. 
So  that  the  latter,  even  if  for  only  a  few  days,  enjoyed  the  distinction 
of  being  Principal  Chief  of  the  Cherokee  Nation.  Hicks  was  a  man  of 
sound  judgment  and  great  strength  of  character.  After  his  conversion, 
he  came  to  see  that  the  civilization  which  follows  genuine  Christian 
religion  was  what  his  Nation  needed,  and  bent  all  his  efforts  in  that 
direction. 


Southern  Indian  Tribes  181 

life,  namely  from  the  day  of  1812,  when  he  began  to  live  anew 
in  Jesus.  Since  that  time  he  had  been  a  tower  of  strength  to  the 
mission.  Nought  but  joy,  encouragement  and  inspiration  over 
his  consistent,  convincing  Christian  life  and  over  his  constant 
purpose,  by  praj-er  and  effort  to  strive  for  the  conversion  to  God 
of  his  countrymen,  had  he  ever  given  to  any  of  the  missionaries. 
He  loved  Steiner  as  a  friend,  honored  the  Gambolds  as  spiritual 
parents  and  respected  and  cherished  the  other  missionaries.  In 
the  last  two  years  his  crippled  condition  had  prevented  him  from 
coming  to  Springplaee,  hence  he  was  frequently  visited  by  the 
missionaries  and  such  visits  were  always  red-letter  days  for  him 
and  for  them.  Always,  he  gave  sweet  and  intelligent  testimony 
to  the  faith  that  was  in  him  and  on  him  death  had  no  power. 
Two  days  before  his  death,  Samuel,  an  Indian  Brother  from 
Springplaee,  paid  his  sick  Chief  a  visit  and  to  him  Hicks  ad- 
dressed these  words : 

"Brother,  I  am  happy  to  see  you  once  more.  My  time,  it  appears,  is 
run  out,  and  I  must  go  away.  I  am  not  afraid  of  death.  'I  know  that 
my  Redeemer  liveth.  I  know  in  whom  I  have  believed  and  am  per- 
suaded that  he  will  keep  what  I  have  committed  to  Him  against  that 
day.'  I  trust  alone  in  the  redeeming  merits  of  my  Saviour.  I  am  His, 
and  He  will  accept  me  as  a  poor  sinner.  We  must  all  die,  we  all  have 
to  go  the  same  road,  we  are  of  earth,  and  must  return  to  earth:  God 
has  ordered  it  so.  If  we  believe  in  Jesus  Christ,  the  Son  of  God  who 
came  into  the  world  to  save  sinners,  if  we  seek  with  Him  the  forgive- 
ness of  sins,  we  need  not  be  afraid  of  death,  but  shall  inherit  eternal 
life.  Also,  there  will  come  the  time  when  our  mortal  body  shall  be 
made  like  unto  His  glorious  body." 

These  were  his  last  words.  According  to  his  own  wishes,  he 
was  brought  to  his  beloved  Springplaee  for  burial.  Dressed  in 
white  and  reposing  in  a  walnut  casket,  his  remains  rested  for 
several  hours  in  Springplaee  church  and  were  viewed  by  an  im- 
mense concourse  of  people.  Schmidt*  preached  from  the  words : 
"Father,  *  *  *;  glorify  thy  Son,  *  *  *:  As  thou  hast  given 
him  power  over  all  flesh,  that  he  should  give  eternal  life  to  as 
many  as  thou  hast  given  him."t  Then  six  Christian  Indians 
carried  him  to  his  last  resting-place  in  the  Spring-place  grave- 
yard. 

*  Gambold  was  too  weak  to  come, 
t  John  17:1,  2. 


182  Moravian  Missions  Among 

Meanwhile,  other  Cherokees  were  coming  to  life !  ' '  Keech- 
leeskeeny," — "Boas,"  and  "Tianah,"— "Rachel,"  on  Easter 
Sunday  were  followed  in  Baptism  by  two  scholars,  "Benjamin," 
and  "Ruth,"  on  August  13th. 

In  October,  advice  was  received  from  Salem,  that  Brother  Gott- 
lieb Byhan  and  wife,  former  missionaries  at  Springplace,  had 
accepted  a  call  to  serve  again  in  the  Cherokee  mission.  With 
them  would  come  Nathanael,  their  son,  to  help  in  the  school  and 
Rachel,  their  daughter,  to  assist  in  the  large  housekeeping.  These 
were  to  serve  at  Springplace,  while  Schmidt  and  his  wife  were 
called  to  Oochgelogy,  where  Gambold  passed  away  November 
7th,  as  noted  in  a  previous  chapter. 

In  October,  also,  the  Cherokees  chose  their  principal  Chiefs  to 
fill  the  vacancies  caused  by  the  death  of  Pathkiller  and  Hicks. 
William  Abraham  Hicks,  member  of  the  Moravian  church  at 
Oochgelogy,  was  chosen  Principal  Chief,  and  John  Ross,  who  be- 
came a  firm  friend  and  patron  of  the  Moravians,  was  elected  2nd 
Principal  Chief.  It  may  be  readily  inferred  that  the  Moravian 
mission  had  done  a  noble  work  and:  stood  in  high  esteem  through- 
out the  Cherokee  Nation  when  two  of  its  principal  men  were 
made  Christians  through  the  human  instrumentality  of  this  mis- 
sion J  and  manifested  the  excellence  of  the  Christian  life  to  such 
a  degree  that  they  were  chosen  to  these  offices  of  high  respon- 
sibility and  honor. 

The  Byhans  arrived  on  November  11,  and  on  the  following 
Sunday,  a  service  of  double  interest  was  held.  "Caselawi" — 
"Israel,"  and  "Nelly" — -"Esther,"  having  shown  to  the  satis- 
faction of  the  missionaries  that  they  were  added  to  the  Lord, 
were  added  to  the  church.  "Israel"  will  be  seen  at  later  dates 
faithful  to  the  end.  In  the  second  part  of  the  service,  Byhan 
was  introduced  to  the  Cherokee  flock  as  missionary  and  teacher. 
During  the  singing  of  an  appropriate  hymn,  all  present  came 
forward  expressing  welcome  and  pledging  love  and  loyalt}'  by 
giving  their  new  missionary  the  Right  Hand  of  Fellowship.  The 
close  of  1827  found  at  Springplace  27  baptize<:l  adults,  a  total 
membership  of  46  souls  and  13  scholars  in  the  school. 

t  Of  W.  A.  Hicks  it  was  said  that  it  could  be  plainly  seen  how  Christi- 
anity had  turned  a  wolf  into  a  lamb. 


Southern  Indian  Tribes  183 

The  mission  was  greatly  helped  by  the  type  of  men  whom  the 
United  States  Government  employed  as  Indian  Agents.  We 
have  noted  the  desire  and  willingness  to  co-operate  with  mission- 
ary societies  and  their  representatives  for  the  good  of  the  Indian, 
on  the  part  of  the  Buttlers,  Major  Lovely,  Col.  Meigs  and  Thos. 
L.  McKenny.  Mr.  Hugh  Montgomery  was  appointed  successor 
to  Col.  Meigs  and  he,  too,  was  an  earnest  Christian  man  who  did 
all  he  could  for  the  mission,  particularly  in  securing  from  the 
Government  annual  appropriations  for  the  school.  It  was  by 
Mr.  Montgomery's  advice  and  help  that  the  new  arrangement 
for  boys  at  Springplace  and  girls  at  Oochgelogy  could  be  carried 
out  successfully. 

Encouraging  religious  experiences  continued  in  1828  and  1829. 
On  all  festival  days  there  were  baptisms  and  often  between  these 
special  seasons  were  members  added.  Byhan  writes  that  at  the 
baptism  of  one  Indian  woman  there  was  a  special  demonstration 
of  the  Spirit's  power.  When  the  Candidate  knelt  on  the  white 
cloth  to  be  baptized,  other  Indian  women  voluntarily  came  for- 
ward and  knelt  with  her,  praying,  weeping  and  singing.  Church 
attendance  continued  to  increase  and  there  was  rapt  attention 
when  the  Word  of  God  was  expounded.  At  one  service  a  tem- 
perance-petition which  had  been  drawn  up  in  one  of  the  other 
mission  stations,  was  circulated.  It  had  been  sent  to  Spring- 
place  to  have  the  Indians  there  express  themselves  on  the  issue 
of  banishing  w^hiskey  from  the  Nation.  All  the  Brethren  and 
Sisters  either  signed  or  made  their  mark.  The  party  of  new 
missionaries  appointed  for  Oochgelogy,  Brother  and  Sister  Eder 
and  Henry  G.  Clauder,  with  their  companions,*  arrived  at 
Springplace  just'  as  the  morning  service  of  October  26,  1828,  was 
in  progress.  Clauder  wrote  in  his  personal  diary :  "It  was  Sun- 
day, and  the  Indian  congregation  was  assembled  in  worship  when 
we  arrived  and  I  had  the  indescribable  pleasure  of  seeing,  for 
the  first  time,  a  congregation  of  converted  heathen  listening  with 

*  In  the  party  were  the  Eders  and  Clauder,  Aug.  H.  Schultz  and  Lewis 
Eberhard  from  Salem.  Chas.  Grabs  from  Bethania,  the  Single  Sister 
Anna  Margaret  Becker  from  Friedland  and  Matth.  Reich,  the  driver. 
Sister  Becker  had  come  to  assist  in  the  Springplace  household.  The 
others  come  as  companions  of  the  three  missionaries  and  returned 
home  after  a  brief  visit. 


184  Moravian  Missions  Among 

profound  attention  to  the  tidings  of  Salvation.  I  felt  a  love  for 
these  people  at  once  and  praised  and  thanked  the  Lord  for  His 
goodness  in  bringing  me  here."  More  of  the  Cherokee  members 
feel  freedom  to  pra.y  and  testify  when  opportunity  is  given. 
"Samuel"  often  leads  in  fervent  prayer  in  Cherokee  and  Polly 
Vann  tells  the  missionaries  that  the  burden  of  the  prayer  is  that 
God  may  strengthen  their  faith  in  Jesus  Christ.  All  these  en- 
couraging indications  pointed  to  the  brightest  possible  future 
for  our  and  other  missions  if  the  Cherokee  Nation  could  have 
remained  undisturbed  in  their  lands. 

At  the  close  of  1829,  a  total  of  64  souls  were  connected  with 
Springplace,  of  which  number  40  were  baptized  adults  in  good 
church  standing.  Another  accomplishment  of  the  year  was  the 
completion  of  the  new  and  commodious  dwelling  for  the  mission- 
aries. It  was  a  double  house,  built  for  two  families,  and  ar- 
ranged so  as  to  afford  many  comforts  and  conveniences  which  the 
two-room  dwellings,  used  up  to  the  present  time,  lacked. 


Southern  Indian  Tribes  185 


CHAPTER  XVIII 

Gathering  Clouds  Followed  by  the  Storm  of  the 
Expatriation  of  the  Cherokee  Nation 

The  territory  and  sovereigntj^  of  the  Cherokees  were  trans- 
mitted to  them  from  their  ancestors  or  gained  by  conquest  from 
their  predecessors,  whoever  these  may  have  been ;  at  any  rate, 
they  were  in  the  enjoyment  of  both  before  the  first  settlement 
of  Georgia.  No  better  right  or  title  to  territory  and  national 
sovereignty  can  exist,  either  by  the  law  of  nature  or  nations. 

The  standing  of  the  Cherokees  as  a  sovereign  State  is  further 
proved  by  the  fact  that  Treaties  were  made  with  them  by  Euro- 
pean nations,  colonies  and  the  United  States,  after  the  adoption 
of  the  Constitution.  Never  was  their  power  as  a  Nation  to 
negotiate  Treaties,  make  war  or  peace  and  regulate  trade  and 
intercourse,  questioned.  While  they  were  not  an  independent 
foreign  State,  they  were  an  alien  State  and  under  the  protection 
of  the  United  States  Government  as  were  the  other  Indian  Na- 
tions concerning  all  of  whom  it  had  been  stipulated  in  the  pro- 
visions under  which  a  State  was  admitted  into  the  Union,  that 
"the  utmost  good  faith  shall  always  be  observed  towards  the 
Indians;  their  lands  and  property  shall  never  be  taken  from 
them  without  their  consent;  and  in  their  property,  rights  and 
liberty,  they  shall  never  be  invaded  or  disturbed,  unless  in  just 
and  lawful  wars  authorized  by  Congress;  but  laws  founded  in 
justice  and  humanity  shall  from  time  to  time  be  made,  for  pre- 
venting wrongs  being  done  to  them,  and  for  preserving  peace  and 
friendship  with  them."* 

But  when  it  came  to  the  point  where  individual  States  became 
more  thickly  settled  and  it  became  necessary  to  extend  jurisdic- 
tion over  their  chartered  limits,  the  Indian  Nations  and,  in  our 
particular  study,  the  Cherokees,  occupied  a  unique  and  anoma- 
lous position  on  account  of  which  trouble  between  the  United 
States  and  Georgia  and  trouble  between  Georgia  and  the  Chero- 
kees were  almost  certain.  It  is  not  in  the  mind  of  the  present 
writer  to  express  a  sweeping  condemnation  of  the  action  of  the 
Georgia  authorities  in  the  Cherokee  case  nor  to  criticise  the  steps 

*  Ordinance  of  Congress,  July  13,  1787. 


186  Moravian  Missions  Among 

taken  by  the  Federal  Government  to  remove  this  Nation  to  a  new 
territory.  That  there  were  injustice  and  wrong  to  the  poor  In- 
dians is  evident,  and  the  story  of  their  sufferings  must  ever  fill 
right-minded  citizens  of  the  United  States  who  consider  it,  with 
shame  and  grief.  Surely,  in  the  common  desire  of  a  great  State 
and  a  great  United  States  to  do  the  right  thing  by  the  Cherokees, 
in  the  calm  and  thorough  deliberations  of  great  statesmen  whom 
State  and  National  Governments  possessed,  a  way  could  have  been 
found  with  justice  and  mercy  to  deal  with  these  Indians  to  the 
satisfaction  of  all  parties  concerned.  The  facts  of  the  case  are 
lack  of  understanding  between  State  and  Federal  Government, 
lack  of  patience  on  the  part  of  both,  no  co-ordinated  plan  when 
the  removal  did  take  place,  inconsiderate  otficials  who  acted  with 
high-minded  injustice,  violence  and  cruelty,  unscrupulous  white 
people  who  wanted  the  lands  of  the  Cherokees  and  wanted  them 
now,  regardless  of  consequences  to  the  Indians.  The  brunt  of  all 
mistakes  fell  on  the  Cherokees  and  there  was  a  heavy  toll  of  suf- 
fering and  death.  These  are  the  writer's  views  and  criticisms 
on  the  case  which  can  now  be  stated. 

Originally,  all  the  land  lying  between  the  Atlantic  Ocean  and 
the  Mississippi  River,  now  comprising  the  three  States  of 
Georgia,  Alabama  and  Mississippi,  was  within  the  chartered 
limits  and  jurisdiction  of  Georgia.  At  the  close  of  the  18th  cen- 
tury, the  settled  part  of  Georgia  was  small  and  the  balance  was 
occupied  by  Indian  tribes,  namely,  Creeks,  Cherokees,  Choetaws 
and  Chickasaws.  Before  the  adoption  of  the  Constitution  of  the 
United  States  in  1788,  Georgia  came  into  frequent  collision  with 
the  Cherokees  and,  more  frequently  with  the  Creeks,  from  which 
resulted  wars,  out  of  which  Georgia  usually  acquired  a  piece  of 
the  Indians'  territory,  in  the  settlement.  After  the  adoption  of 
the  Constitution,  Georgia  could  no  longer  make  treaties  wnth  the 
Indians  nor  receive  land  from  them;  all  such  negotiations  must 
now  be  carried  on  by  the  Federal  Government.  In  the  year  1802, 
Georgia  entered  into  a  convention  with  the  United  States  which 
resulted  in  an  agreement  as  follows :  Georgia  ceded  to  the  United 
States  all  the  territory  west  of  the  Chattahoochie  River — out  of 
which  the  States  Alabama  and  Mississippi  were  formed — the 
United  States  promising  to  pay  Georgia  $1,250,000  out  of  the 
sale  of  these  lands  and  to  gradually  extinguish,  by  purchase  and 


Southern  Indian  Tribes  187 

treaty,  the  claims  of  Indians  to  lands  within  the  new  boundaries 
of  Georgia.  Probably'  neither  party  to  the  contract  at  that  time 
thought  that  Georgia  would  be  settled  so  rapidly  and  insist  on  the 
carrying-out  of  the  conditions  of  the  pact  so  quickly.  Neverthe- 
less, it  had  been  ratified  and  the  United  States  must  fulfill  its 
promise  sooner  or  later  since  Georgia  has  lived  up  to  her  part 
of  the  agreement. 

At  the  time  of  this  agreement,  the  Cherokees  occupied  a  large 
part  of  Georgia  to  the  east  of  the  Chattahoochie  and  westward 
to  the  boundary  of  the  State ;  of  Tennessee,  the  whole  southern 
portion  from  the  Tennessee  River  to  the  boundaries  and  a  large 
section  between  the  Cumberland  and  Clinch  Rivers ;  a  large  por- 
tion of  that  territory  which  Georgia  had  relinquished  to  the 
United  States;  the  western  corners  of  North  and  South  Carolina. 
Since  that  time  up  to  1830,  the  United  States  had  extinguished 
the  title  of  the  Cherokees  to  the  following  lands :  Everything  in 
North  and  South  Carolina,  the  larger  portion  of  the  lands  in 
Tennessee,  nearly  all  in  the  section  which  is  now  Alabama  and  in 
Georgia  everything  east  of  the  Chattahoochie.  Some  land  re- 
mained for  the  Cherokees  in  the  Alabama  section,  a  small  strip 
in  Tennessee  and  the  far  greater  part  in  Georgia. 

Since  the  Federal  Government  had  acquired  so  much  of  the 
Indian's  territory  for  the  other  States  and  extinguished  only  so 
small  a  part  for  Georgia,  the  State  to  which  it  was  especially 
pledged  so  to  do,  while  it  had  no  compact  with  the  other  States, 
Georgia  was  greatly  roused  at  this  time,  especially  since  the 
$1,250,000  received  from  the  United  States  was  only  a  tritle  of 
what  the  lands  were  worth  to  the  Government.  More  and  more 
vigorously,  the  State  began  to  insist  on  the  carrying-out  of  the 
terms  of  the  contract.  Georgia  really  needed  the  territory  and 
needed  the  roads,  for  trade  with  other  States,  which  w^ould  lead 
through  the  Cherokee  country.  Several  times  the  Cherokees  had 
refused  permission  for  such  roads  to  be  opened.  There  were 
other  considerations  on  the  Georgia  side  of  the  case: 

"The  discovery  of  immense  mineral  wealth,  within  the  limits  of  the 
nation,  acting  upon  the  avarice  and  cupidity  of  men,  had  brought  into 
the  territory  a  numerous  body  of  men,  lawless,  abandoned,  and  hostile 
to  the  policy  of  the  State.*     These  circumstances  imperiously  asked  of 

*  Already  in  1824,  so  called  "Intruders"  were  coming  into  the  Chero- 
kee country  and  settling  along  the  Chattahoochie  River.    Generals  Turk 


188  Moravian  Missions  Among 

the  State  decisive  and  prompt  action,  and  on  these  accounts  she  enacted 
laws,  abrogating  the  Cherokee  Government,  making  it  penal  to  dig  gold, 
and  punishing  a  residence  within  the  territory,  unless  the  resident 
would  take  an  oath  to  observe  the  constitution  and  laws  of  the  State. 
The  exclusion  of  all  white  persons  from  the  Cherokee  lands  was  the 
dictate  of  policy  and  necessity.  *  *  *  The  law  which  has  excited  so 
much  feeling  is  not  partial  or  exclusive  in  its  operation.  The  first 
citizen  of  Georgia,  the  most  abandoned  of  the  refugee  adventurers  for 
gold,  as  well  as  the  meek  and  law-abiding  Moravian  missionary,  are 
within  its  provisions — all  classes,  all  grades,  and  all  professions,  are 
alike  liable  to  its  penalties.  Our  law  in  this,  as  well  as  other  cases, 
aims  at  no  individual  or  individuals,  and  recognizes  no  exceptions.  And 
had  the  most  talented,  or  the  most  dignified  of  our  sons  resided  within 
the  limits  of  our  lands  in  the  possession  of  the  Cherokee  Indians,  with- 
out having  taken  the  oath,  the  law  would  have  been  administered  upon 
such  an  one  with  unsparing  vigor  and  unrelenting  severity."! 

The  emigration  of  3,000  Clierokees  to  west  of  the  Mississippi 
into  Arkansas  along  the  White  River  in  1818,  has  already  been 
noted.  In  the  subsequent  years,  exodus  followed  exodus.  The 
lands  of  the  Cherokees  who  remained  in  the  east  had  been  re- 
duced by  successive  cessions,  as  we  have  seen,  to  about  8,000 
square  miles  situated  almost  altogether  in  the  mountains  of 
Georgia.  The  aggression  and  the  oppression  of  Georgia  extend- 
ed the  jurisdiction  of  the  State  over  the  Cherokee  country  ac- 
cording to  Act  of  Assembly  of  December,  1829.  While  annihilat- 
ing the  tribal  government  of  the  Cherokees,  the  State  refused 
them  citizenship. 

On  the  27th  of  December,  1830,  and  1st  of  January,  1831,  a 
notice  was  served  on  the  Governor  and  Attorney  General  of  the 
State  of  Georgia,  signed  by  Jolm  Ross,  Principal  Chief  of  the 

and  Williams  received  instructions  from  the  United  States  Government 
to  take  a  company  of  militia  and  drive  them  out  of  the  country,  in 
which  undertaking  they  met  with  stubborn  resistance.  Often  the 
Georgia  settlers  helped  the  "Intruders,"  and  one  of  the  settlers  was 
shot,  after  which  there  was  a  general  fight  and  Col.  Williams  was  made 
prisoner. 

t  From  the  report  of  a  Committee  appointed  by  the  Legislature  of 
Georgia  to  investigate  the  merits  and  the  enforcement  of  the  law  en- 
acted by  which  all  residents  within  the  State  must  take  the  oath  of 
allegiance  to  its  constitution  and  laws.  The  report  of  the  Committee 
was  unanimously  adopted  by  the  Legislature,  December  24,  1831.  See 
Bibliography  No.  24. 


Southern  Indian  Tribes  189 

Cherokee  Nation,  stating  that  on  Saturday,  the  5th  day  of  March, 
1831,  at  the  city  of  Washing-ton,  D.  C,  the  Cherokee  Nation 
would,  by  their  counsel,  move  the  Supreme  Court  of  the  United 
States,  expected  to  be  then  in  session,  for  an  injunction  to  re- 
strain the  State  of  Georgia  from  executing  and  enforcing  the 
laws  of  Georgia  within  the  Cherokee  territory  as  designated  by 
treaty  between  the  United  States  and  the  Cherokee  Nation.  This 
case  was  carried  before  the  Supreme  Court  under  the  provision 
of  the  Constitution  of  the  United  States  which  gives  to  that 
Court  jurisdiction  in  controversies  in  which  a  State  of  the  United 
States  and  the  citizens  thereof,  and  a  Foreign  State,  citizens  or 
subjects  thereof,  are  parties. 

The  case  was  argued  before  the  Supreme  Court  at  great  length 
and  with  much  ability,  but  the  motion  for  an  injunction  was  de- 
nied by  the  Supreme  Court  on  the  ground  that  an  Indian  Tribe 
or  Nation  within  the  United  States  is  not  a  Foreign  State  in  the 
sense  of  the  Constitution,  and  cannot  maintain  an  action  in  the 
courts  of  the  United  States. 

In  the  meanwhile,  the  final  treaty  was  drafted  and  concluded 
in  December,  1835.  This  treaty  was  a  clear  release  of  all  lands 
owned  by  the  Cherokees  east  of  the  Mississippi,  for  the  sum  of 
$5,000,000.  John  Ross,  the  Principal  Chief,  who  had  been  at 
Washington  for  three  or  four  winters,  exerting  every  possible 
influence  towards  the  welfare  of  his  people,  pronounced  a  de- 
cided disapproval  to  the  treaty,  and  opened  a  correspondence 
with  the  President  in  the  hope  of  relief,  but  there  was  none  forth- 
coming. 

Andrew  Ross,  a  member  of  the  Cherokee  delegation,  on  the 
other  hand,  was  favorable  to  the  emigration,  and  suggested  to  the 
Commissioner  of  Indian  Affairs  his  willingness  to  bring  together 
a  sufficient  number  of  leading  Cherokees  with  whom  a  treaty 
could  be  effected.  A  preliminary  treaty  was  therefore  con- 
cluded on  the  19th  day  of  June,  1834,  but  it  was  never  ratified, 
although  the  enrolling  books  were  opened  and  several  names  sub- 
scribed. 

Earlj'  in  February,  1835,  two  rival  delegations,  each  claiming 
itself  representative  of  the  Cherokee  Nation,  arrived  at  Washing- 
ton. One  was  headed  by  John  Ross,  who  had  been  Chief  for 
over  eight  years,  and  the  other  by  John  Ridge,  a  sub-Chief  and 


190  Moravian  Missions  Among 

a  man  of  considerable  influence  among  his  people.  The  Ross  dele- 
gation was  implacable  in  its  opposition  to  removal,  while  the 
Ridges,  perceiving  the  futility  of  further  opposition  to  the  de- 
mands of  the  Government,  were  agreeable  to  accepting  the  treaty. 
Rev.  J.  T.  Schermerhorn  was  authorized  by  the  President  to 
treat  with  the  latter  and  effected  a  preliminary  treaty  on  the 
14th  of  March,  with  the  express  stipulation  that  it  should  receive 
the  approval  of  the  Cherokee  people  in  full  Council  assembled. 
Such  were  the  terms  upon  which  Ridge,  Boudinot  and  others 
signed  the  contract  which  terminated  so  fatally  for  them  a  short 
time  afterwards. 

In  October  following,  the  Cherokee  people  in  full  Council  at 
Red  Clay,  rejected  the  Ridge  treaty.  Ridge  and  Boudinot, 
strong  partisans  and  signers  of  the  Schermerhorn  agreement, 
abandoned  their  support  of  the  measure  and  coincided  with  the 
mass  of  the  people. 

However,  at  a  meeting  the  December  following  at  New  Echota, 
Mr.  Schermerhorn  concluded  arrangements  with  the  Ridge 
party,  and  the  treaty  was  ratified  by  the  United  States  Senate, 
May  23,  1836.  John  Ross  and  his  delegation,  who  had  left  for 
Washington  soon  after  the  Red  Clay  Council,  returned  home  to 
commence  a  vigorous  campaign  of  opposition  to  the  execution  of 
the  treaty.  They  openly  refused  to  recognize  the  action  of  the 
Ridge  party,  and  protested  forcibly  through  the  medium  of  their 
Chief  against  the  unconstitutionality  of  a  contract  made  by  a 
few  unauthorized  parties  to  the  detriment  of  a  Nation. 

Doubtless  Ridge  and  Boudinot  were  under  the  impression  that 
they  were  doing  that  which  was  for  the  best  interests  of  their 
people.  The  latter  was  a  man  of  culture  and  a  Christian,  and 
those  who  knew  him  best,  invariably  agree  in  the  b.elief  that  his 
action  on  this  occasion  was  not  prompted  by  any  selfish  consider- 
ation whatever. 

One  of  the  saddest  stories  on  record,  is  that  of  the  removal 
of  the  Cherokees  from  their  eastern  homes.  Between  sixteen  and 
seventeen  thousand  men,  women  and  youths,  left  Brainerd  late 
in  the  fall  of  1838,  with  a  winter's  journey  of  nearly  half  a  year 
before  them.  The  severity  of  the  weather,  together  with  the  num- 
ber of  old  and  infirm  emigrants,  rendered  them  unable  to  make 
over  five  to  fifteen  miles  a  dav.    As  the  season  advanced,  so  did 


Southern  Indian  Tribes  191 

disease  atteck  them  with  dreadful  fatality.  Numbers  la^^  down  by 
the  roadside  never  to  rise  again.  Soon  the  great  caravan  became 
a  monstrous  funeral  procession,  the  average  of  deaths  reaching 
thirteen  joer  day. 

The  time  taken  to  accomplish  the  journey  increased  from  six 
to  ten  months,  and  when  roll  was  called  at  the  terminus  of  the 
trip,  over  four  thousand  persons  were  missing — one-fourth  of 
the  great  exodus  having  left  their  bones  by  the  wayside. 

Immediately  after  the  arrival  of  the  Cherokees  in  the  Territory, 
June  10,  1S39,  Chief  Ross  called  a  Council  meeting  at  Takuttah, 
having  in  view  the  unification  of  the  old  and  new  settlers.  Noth- 
ing was  accomplished,  but  a  time  was  set  for  a  similar  meeting 
with  the  same  design. 

A  few  days  after  the  adjournment  of  Council,  three  of  the 
leaders  of  the  treaty  party — John  Ridge,  Major  Ridge  (his 
father)  and  Elias  Boudinot,  w^ere  brutally  murdered.  The  lat- 
ter was  assassinated  beside  his  house  at  Parkhill,  and  within  a 
few  miles  of  the  Chief's  residence. 

Major  Ridge  was  waylaid  and  shot  close  to  the  state  line,  while 
John  was  taken  from  his  bed  and  hewn  to  pieces.  There  are 
some  who  reflect  with  great  severity  upon  John  Ross,  the  Chief, 
for  permitting  these  coldblooded  murders,  but  it  seems  hardly 
fair  to  accuse  him  of  sj^mpathy  with  acts  of  which,  in  all  prob- 
ability, he  was  ignorant.  Chief  Ross  had  been  several  times  heard 
to  say :  ' '  Once  I  saved  Ridge  at  Red  Cla}^  and  would  have  done 
so  again  had  I  known  of  the  plot. ' ' 

No  sooner  had  the  Ross  party  arrived  in  the  new  countrj^  than 
hostilities  oomnieneed  between  them  and  the  old  settlers,  together 
with  the  treaty  party — that  is  to  say,  the  Ridge  faction.  It  was 
several  years  before  these  factions  compromised  and  there  was 
again  a  united  Cherokee  Nation. 

Having  taken  a  view  of  the  political  side  of  this  distressing 
situation,  the  question  will  arise.  How  did  the  Moravian  and 
other  mission  stations  fare  in  these  troublous  times  before  and 
during  the  removal  of  the  Nation  ? 

Already  on  November  5,  1829,  the  missionaries  received  a 
letter  from  the  Secretary  of  War,  Hon.  John  H.  Eaton,  telling 
that  there  seetned  a  great  change  impending  for  the  Cherokee 
Nation;  in  all  probability  they  would  be  forced  either  to  leave 


192  Moravian  Missions  Among 

their  lands  and  be  transported  west  of  the  Mississippi  River  or 
to  come  under  the  jurisdiction  of  the  State  of  Georgia. 

There  is  an  event  to  record  in  the  j-ear  1830  which  shines  like 
a  great  light  in  the  darkness  of  distress  settling  over  the  Chero- 
kee people.  A  day  of  fasting  and  prayer  for  the  Nation  w^as  ap- 
pointed by  the  Principal  Chief  in  view  of  the  dangers  which 
threatened  the  very  existence  of  the  Cherokee  tribe.  Who  could 
have  predicted,  when  the  Moravian  Church  made  its  humble 
beginning  among  these  Indians,  followed  by  other  denominations, 
that  in  less  than  one  generation  this  heathen  tribe  would  be 
Christianized  to  the  exteijt  that  a  day  of  prayer  could  be  ap- 
pointed for  the  whole  Nation  !     The  proclamation  follows : 

"Whereas,  The  crisis  in  the  affairs  of  this  Nation  exhibits  the  day 
of  tribulation  and  sorrow, — and  the  time  appears  to  be  fast  hastening 
when  the  destiny  of  this  people  must  be  sealed;  whether  it  has  been 
directed  by  the  wonted  depravity  and  wickedness  of  man,  or  by  the 
unsearchable  and  mysterious  will  of  an  allwise  Being,  it  equally  be- 
comes us  as  a  rational  and  Christian  community,  humbly  to  bow  in 
humiliation  and  prayer  before  Him  who  can  alone  relieve  the  afflicted 
and  protect  the  fatherless;  and  there  to  implore  His  gracious  pleasure 
to  avert  the  dreadful  evil,  that  wisdom  may  be  given  to  direct  the 
Chiefs  in  the  deliberations  of  their  Council,  and  that  the  people  may  be 
united  in  sentiment  and  action  for  the  good  of  the  Nation;  therefore,  I 
have  thought  proper  to  set  apart  Thursday,  the  19th  of  this  month,  as  a 
day  of  fasting  and  prayer,  and  to  request  the  religious  community  of 
every  denomination,  and  all  other  well  disposed  citizens  of  the  Nation, 
to  unite  in  observing  said  day  with  all  due  solemnity. 

"Given  under  my  hand  at  Head  of  Coosa,  Cherokee  Nation,  the  3rd 
day  of  July,  1830. 

"By   the   Principal  Chief. 

"John  Ross." 

Brother  Wm.  A.  Hicks,  a  member  of  the  delegation  sent  to 
Washington  in  1830  to  lay  a  memorial  in  behalf  of  the  Cherokees 
before  Congress,  returned  with  a  letter  from  President  Jackson 
the  gist  of  which  was,  that  if  the  Cherokees  remained  where  they 
were,  they  must  come  under  the  Laws  of  the  State  of  Georgia 
and  they  would  do  that  on  their  own  risk  as  the  President  had 
no  power  to  interfere  with  the  laws  of  individual  States.  He 
assured  them  that  if  they  moved  westward,  they  would  come 
under  the  jurisdiction  and  protection  of  the  United  States.  As 
he  and  the  Secretary  of  War  were  going  on  a  journey  to  the 


SouTHERX  Indian  Tribes  193 

west,  he  invited  the  Chiefs  to  meet  them  at  Nashville,  to  talk 
matters  over. 

Precious  fruits— souls  saved  for  Christ — continued  to  ripen 
in  the  Moravian  fields  among  the  Cherokees ;  there  were  frequent 
baptisms  during  1830  and  1831.  The  missionaries  found  it  easy 
to  deal  with  individuals  in  these  days  of  stress  and  uncertainty. 
With  gratitude  to  God  they  noted,  too,  that  while  the  Cherokees 
became  increasingly  distrustful  of  whites  generally,  their  com- 
mon national  danger  drove  them  nearer  to  their  missionaries  and 
teachers. 

Brother  Byhan  attended  the  Council  at  New  Echota  in  1830, 
at  which  meeting  the  Cherokees  decided  not  to  remove  to  the 
west,  but  to  remain  and  to  bear  patiently  whatever  the  State  of 
Georgia  might  lay  upon  them.  They  resolved  to  appeal  to  the 
Supreme  Court  of  the  United  States,  which  appeal,  as  we  have 
seen,  proved  fruitless. 

Special  blessings  were  experienced  in  Oochgelogy  during  1830. 
Brother  Clauder,  in  speaking  with  individuals  privately  before 
one  of  the  Compiunion  services,  heard  testimonies  such  as  these : 
''I  seek  to  draw  ever  nearer  to  the  Lord  and  to  have  Him  ever 
before  me."  Another,  "He  always  helps  me  through."  An- 
other, "I  feel  often  my  sinfulness,  but  the  Lord  recalls  me  each 
time."  Still  another,  "I  desire  nothing  but  to  follow  Him  and 
to  grow  in  grace." 

Major  Ridge,  for  whom  prayer  and  supplication  without  ceas- 
ing had  been  offered  up,  came  to  Oochgelogy,  one  day,  saying: 

"My  brother,  Waytee,  and  my  friend,  Wm.  Hicks,  both  belong  to  your 
church  and  I  am  still  a  bad  man."  He  remembered  the  first  visit  of 
Steiner  and  de  Schweinitz.  "They  are  gone,"  said  he,  "and  I  am  still 
here.  I  am  now  old  and  gray  and  many  of  my  countrymen  have  found 
Christ.     I  will  now  also  seek  Him  who  is  good." 

With  joy  and  thanksgiving  to  God,  Ridge  was  accepted  for 
careful  ipstruction. 

Margaretta,  daughter  of  W.  A.  Hicks,  is  baptized  and  George 
Hicks  is  becoming  a  real  personal  worker,  talking  with  individ- 
uals who  seem  interested,  after  the  services.  Clauder  gives  him 
charge  of  a  service  now  and  then  which  he  holds  in  the  Chero- 
kee language  wnth  evident  blessing  to  all. 
13 


194  MoRAviAx  Missions  Among 

Id  January,  1831,  the  missionaries  were  greatly  alarmed,  when 
a  copy  of  the  "Georgia  Journal"  was  sent  them  in  which  ap- 
peared the  new  laws  adopted  by  the  Legislature,  to  read  under 
Section  7  as  follows : 

"And  be  it  further  enacted  by  the  authority  aforesaid,  That  all  white 
persons  residing  within  the  limits  of  the  Cherokee  Nation,  on  the  first 
day  of  March  next,  or  at  any  time  thereafter,  without  a  license  or  per- 
mit from  his  Excellency,  the  Governor,  or  from  such  agent  as  his  Excel- 
lency, the  Governor,  shall  authorize  to  grant  such  permit  or  license,  and 
who  shall  not  have  taken  the  oath  hereinafter  required,  shall  be  guilty 
of  an  high  misdemeanor,  and  upon  conviction  thereof,  shall  be  punished 
by  confinement  in  the  penitentiary  at  hard  labor,  for  a  term  not  less 
than  four  years." 

The  oath  was  this: 

"I,  N.  N.,  do  solemnly  swear  (or  affirm,  as  the  case  may  be)  that  I 
will  support  and  defend  the  Constitution  and  Laws  of  the  State  of 
Georgia,  and  uprightly  demean  myself,  as  a  citizen  thereof,  so  help  me 
God." 

Hurriedly  the  Brethren  met  in  a  Mission  Conference.  They 
decided  unanimously  that  they  could  not  take  the  oath  of 
allegiance  to  Georgia  for  the  reason  that  the  new  laws  "were 
framed  for  the  eviction  of  the  Cherokees  and  to  swear  to  uphold 
these  laws  when  the  missionaries  had  come  for  the  sole  purpose 
of  helping;  the  Cherokees  would  make  them  traitors  to  their 
cause.  The  second  point  acted  on  was  an  invitation  from  their 
friend,  Capt.  David  McNair,  residing  in  the  Cherokee  country 
of  Tennessee,  18  miles  from  Springplace,  for  the  missionaries  to 
come  and  live  with  him.  This  was  help  come  from  God !  With 
heartfelt  thanks  to  Him  and  the  good  Captain,  the  invitation 
was  accepted  for  Brother  Clauder  and  Nathanael  Byhan  at  once. 
Gottlieb  Byhan  was  Postmaster  at  Springplace,  and  this  was 
deemed  sufficient  protection  for  him  as  he  was  an  officer  of  the 
Federal  Government.  The  laws  did  not  include  women  and 
minors,  so  the  Sisters  were  safe,  and  it  was  decided  that  Sister 
Clauder  and  Sister  Gambold  remain  at  Oochgelogy  for  a  little 
while  to  get  movable  things  in  order  against  the  day  of  depar- 
ture. These  Sisters  were  to  be  commended  to  the  protection  of 
the  Indian  Brethren  at  Oochgelogy.  These  decisions  were  sub- 
mitted to  the  Helpers'  Conference  at  Salem  for  advice  or  ap- 
proval, but  the  Brethren  on  the  ground  had  to  act,  as  the  time 


Southern  Indian  Tribes  195 

was  short.  In  due  time  came  word  from  the  Conference  approv- 
ing of  the  action  taken,  advising  Byhan  to  send  in  his  resignation 
as  Postmaster,  telling  all  the  missionaries  to  take  refuge  at  Mc- 
Nair's  as  soon  as  Byhan  was  relieved  of  the  office,  urging  them  to 
impress  upon  the  Christian  Indians,  in  case  they  were  removed, 
to  settle  close  together  in  the  new  territory  beyond  the  Missis- 
sippi, as  the  Salem  Society  had  determined  to  follow  them  with 
missionaries  to  renew  the  mission. 

Our  missionaries  had  not  taken  their  precautions  too  soon. 
On  March  4,  they  received  the  news  that  the  Georgia  Guard  had 
come  to  New  Echota  and  arrested  the  Kev.  Samuel  A.  Worcester, 
D.D.,  Presbyterian  missionary — friend  of  the  Brethren  and  the 
man  who,  with  the  aid  of  Sequoya's  characters,  gave  to  the 
Cherokees  their  hymns,  had  translated  the  Moravian  Litany  and 
Easter  Morning  Litany  into  Cherokee  and  was  now  working  on 
the  Cherokee  Bible.  Among  others  arrested  was  Dr.  Butler,  mis- 
sionary at  Carmel.  The  Georgia  Gniard  were  pretty  rough  in 
handling  these  men.  Dr.  Butler  was  tied  to  a  horse  and  had  to  fol- 
low along  rapidly  over  terrible  roads.  At  night,  the  horse 
stumbled,  tore  him  to  the  ground,  and,  becoming  frightened, 
began  to  gallop,  dragging  him  over  I'ocks  and  trees.  He  was  all 
but  killed.  At  the  trial,  all  the  missionaries  promised  to  leave 
the  Cherokee  country  at  once  save  Drs.  Worcester  and  Butler 
who  refused,  also,  to  take  the  oath,  whereupon  they  were  prompt- 
ly taken  to  the  penitentiary  to  await  another  hearing. 

The  Conference  in  Salem,  meanwhile  had  addressed  a  letter  to 
Governor  George  R.  Gilmer,  of  Georgia,  asking  protection  for 
Byhan  until  the  Postmaster  General  had  acted  upon  his  resigna- 
tion and  sent  the  advice  of  that  Department  as  to  the  disposition 
of  the  Office.  In  case  that  Byhan  had  already  been  arrested — 
Conference  was  taking  no  chances — they  asked  for  his  release 
on  the  same  ground. 

The  case  of  Worcester,  et  al.,  was  tried  in  the  Superior  Court 
of  Georgia,  within  a  few  weeks  of  their  arrest,  before  Judge 
Clayton.  He  ruled  that  not  only  must  Worcester  be  released  be- 
cause, as  Postmaster  at  New  Echota,  he  was  under  the  jurisdic- 
tion of  the  United  States,  but  he  and  the  others  must  be  freed 
because  they  were  missionaries  and  the  United'  S^tates  Governiment 
was,  directly  interested  in  them,  having  assisted  all  the  mission 


196  Moravian  Missions  Among 

schools  financially  with  their  buildings  and  with  their  running 
expenses.  So  these  missionaries  were  released  and  returned  to 
their  posts.  Elias  Boudinot  hastened  to  communicate  the  good 
news  to  Byhan  and  he  to  Clauder  and  N,  Byhan,  at  McNair's, 
who  returned  joyfully;  the  one  to  the  Springplace  school,  the 
other,  to  Oochgelogy  and  his  anxious  wife  and  congregation. 

Governor  Gilmer's  reply  to  the  Conference  was  most  courteous. 
He  stated  that  he  had  ordered  the  officers  not  to  molest  the 
Moravian  missionaries*  and  that  they  might  remove  at  their 
leisure.  He  wrote,  too,  that  the  Presbyterian  missionaries  had 
becEi  released  in  accordance  with  the  'opinion  handed  dowm  by  the 
Georgia  Superior  Court. 

Alas,  short-lived  was  the  new  hope  inspired  by  the  decision  of 
the  Court!  On  May  30,  came  the  news  that  Judge  Clayton's 
ruling  had  been  declared  unconstitutional  and  all  the  other  mis- 
sionaries had  again  been  arrested.  The  Moravians  received  the 
first  blow  at  Oochgelogy.  On  May  31,  as  Clauder  was  quietly 
engaged  in  teaching  school,  a  detachment  of  the  Georgia  Guard 
rode  up  and  took  him  prisoner.  He  had  time  only  to  say  fare- 
well to  his  wife  and  left  the  school  girls,  weeping  and  terrified, 
in  their  seats.  He  was  taken  to  the  headquarters  of  the  com- 
manding officer  stationed  at  Brother  W.  A.  Hicks'  house,  and 
there  questioned.  Clauder  stated  that  the  instructions  received 
from  his  Society  were  to  the  effect,  he  should  remove  from  Chero- 
kee country  at  once,  if  he  could  not  pursue  his  missionary  labors 
peaceably.  He  also  quoted  what  had  been  communicated  from 
Salem  of  the  Governor's  letter,  namely,  that  the  Moravian  mis- 
sionaries would  not  be  molested.  Upon  this  frank  statement  he 
was  released  and  could  return  to  his  frightened  family  and 
school.  Next  day  came  the  following  note  over  which  Clauder 
was  considerably  "helped  up:" 

"Hickses,  May  31,  1831. 

"Dear  Sir:  The  character  which  you  have  sustained  being  so  con- 
trary to  that  of  others,  I  have  determined  to  make  you  a  distinguished 

*  They  had  received  instructions  from  Salem  to  take  no  part  in  politi- 
cal agitations  or  discussions  whatsoever,  but  strictly  to  mind  their  own 
business.  As  Moravian  missionaries,  they  would  have  taken  exactly 
this  course  even  had  no  instructions  been  received.  That  other  mis- 
sionaries ivere  molested,  and  the  Moravians  were  not  was  due  to  their 
policy  of  quietly  going  about  their  own   (Master's)   business. 


Southern  Indian  Tribes  197 

object  of  our  forbearance;  you  will,  therefore,  remain  with  your  family 
in  quiet  and  pursue  your  own  inclination  until  further  directed. 

"Should  you  be  in  future  directed  to  comply  with  the  laws  and  leave 
the  territory,  time  will  be  given  you  to  comply  with  at  least  as  much 
convenience  to  you  as  at  this  time.*  With  my  best  wishes  for  your  suc- 
cess in  the  cause  in  which  you  are  laboring,  and  be  pleased  to  accept 
my  personal  respect  and  esteem, 

"C.  H.  Nelson.  Sub-Com.,  Ga.  Ga." 

This  was  fine;  however,  Nelsoii  was,  after  all,  only  a  "Sub- 
Com."    Already  on  July  8,  Clauder  received  the  following: 

"Dear  Sir:  Any  protection  that  my  note  of  May  last  may  have  given 
you  is  withdrawn. 

"Very  respectfully, 

"C.  H.  Nelson.  Sul>Com.,  Ga.  Ga." 

Meanwhile,  Dr.  Worcester  and  Dr.  Butler  at  their  second  trial 
again  persistently  refused  either  to  quit  the  country  or  to  take 
the  oath.  Nine  others  were  tried  with  them  and  took  the  same 
stand,  whereupon,  all  were  condemned  to  4  years '  imprisonment 
in  the  penitentiary  at  hard  labor.  Marched  to  prison,  pardon 
was  once  more  offered  to  all,  before  the  open  gates,  on  condition 
that  they  would  not  again  reside  in  the  Cherokee  country.  With 
this  offer  they  all  complied,  except  Drs.  Worcester  and  Butler, 
who  were  thrust  into  prison.  Although  the  United  States  Su- 
preme Court  decided  that  these  missionaries  should  be  at  once 
set  at  liberty,  yet  they  were  not  released  until  January,  1833, 
the  State  at  first  refusing  to  give  them  up,  except  at  the  point  of 
the  bayonet. 

The  notice  to  Clauder  that  protection  had  been  withdrawn  was, 
in  effect,  a  warning  to  leave  his  station  within  ten  days.  It  meant 
"go!"  The  Diary  of  Oochgelogy  records  that  the  feelings  of  the 
missionaries  as  they  prepared  to  leave  their  beloved  flock  of  faith- 
ful Christians  were  inexpressiblj'  sad  and  heavy.  A  last,  blessed 
Holy  Communion  service  was  held  with  them  on  3u\y  17th.  Old 
Christian  David  said :  '  *  Tell  them,  the  friends  in  Salem,  that 
one  old  heathen  has  turned  to  God  after  he  had  grown  old  in  the 
service  of  sin.  He  has  heard  the  good  Word  of  God  and  experi- 
enced its  saving  power."  Clauder  admonished  his  Cherokee 
Brethren  and  Sisters  to  be  faithful  to  the  end  and  charged  them 

*  Ten  days'  notice. 


198  Moravian  Missions  Among 

to  keep  on  holding  services  among  themselves,  as  there  were 
several  Brethren  at  Oochgelogy  gifted  along  that  line.  During 
the  final  prayer,  all  were  in  tears.  After  a  heartrending  fare- 
well, Glanders,  with  their  little  child,  and  Mrs.  Anna  Maria 
Gambold  left  Oochgelogy,  going  first  to  Springplaee  and  from 
thence,  by  way  of  McNairs,  they  journeyed  to  Salem  in  August, 
1831.  They  left  behind  at  Oochgelogy,  a  congregation  number- 
ing 35  souls. 

Byhan  and  his  family  felt  very  keenly  their  loneliness,  after 
the  other  missionaries  had  departed,  and  were  filled  with  grave 
apprehensions  for  the  future.  The  Indians  clung  to  them 
pathetically,  realizing  that,  ere  long,  their  missionaries  would 
have  to  leave.  Word  came  from  the  Helpers'  Conferene  asking 
the  missionaries  to  notify  the  Salem  authorities  at  once,  when 
they  received  notice  to  quit  Springplaee,  and  two  four-horse 
wagons  would  be  sent  immediately  to  fetch  them  and  their  mov- 
able property.,  This  was  announced  to  the  congregation  and 
received  in  tears. 

Harrowing  days  followed.  Indians  and  whites,  journeying 
back  and  forth,  stopped  at  Springplaee  for  food,  shelter  and 
horse-feed,  and  the  missionaries  dared  not  say  "no"  to  these  de- 
mands. In  general,  in  those  distracted  times,  it  was  very  notice- 
able how  the  non-Christian  Indians  went  back  to  excesses  of  all 
kinds,  drinking,  immorality,  theft  and  the  like.  By  contrast,  the 
Christian  Indians  remained  firm  and  true.  Samuel,  one  of  the 
members,  remarked  sadly,  that  when  the  missionaries  would  go 
they  would  be  like  sheep  without  a  shepherd.  Byhan  reminded 
him  of  the  Good  Shepherd  who  never  forsakes  His  sheep ! 

One  day  in  the  fall  of  1831,  Lieutenant  Brooks  arrived  at 
Springplaee  with  a  company  of  men  and  asked  Byhan,  M'ho  was 
sorting  mail  at  the  time,  if  they  could  have  pasture  for  the  horses 
and  shelter  for  themselves,  which  Byhan  answered  in  the  affirma- 
tive. Lieut.  Brooks  was  very  friendly  and  Byhan  made  use  of 
the  opportunity  to  tell  him  that  his  Society  in  Salem  had  in- 
structed him  to  leave  after  due  notice  had  been  given.  Looking 
over  the  mission  premises.  Brooks  remarked  that  it  was  a  great 
pity  the  missionaries  could  not  make  up  their  minds  to  take  the 
oath,  for  they  would  have  to  lose  so  much  which  they  had  im- 
proved here.     When  he  saw  he  made  no  impression  with  this 


Southern  Indian  Tribes  199 

line  of  argument  he  said,  "Well,  you  will  not  be  molested  here, 
because  we  are  convinced  that  you  have  not  meddled  with  our 
political  affairs  like  others  who  will  have  to  abide  by  the  con- 
sequences." After  thej'  had  been  fed  and  lodged  as  well  as  pos- 
sible, this  detachment  left  next  morning  to  do  some  arresting  in 
the  vicinity  and  Brooks  said,  on  leaving,  that  they  would  be  back 
in  a  few  days.  The  Springplace  Diary  adds,  by  way  of  com- 
ment, ' '  this  was  not  the  best  of  news ! ' ' 

Agents  of  the  United  States:  Grovernment  were  now  putting  on 
a  propaganda  of  persuasion  with  the  Cherokees,  trying  to  get 
their  consent  to  remove  and  were  enrolling  the  namesi  of  those 
who  were  willing  to  go. 

The  close  of  1831  found  71  members  on  the  roll  at  Spring- 
place,  many  having  been  added  during  this,  outwardly,  dark 
year. 

Byhan  feeling  himself  give  way  under  the  strain,  early  in  1832 
requested  to  be  relieved  of  his  post.  The  Salem  Brethren, 
through  the  aid  of  the  Congressional  Representative,  secured 
Clauder's  appointment  as  Postmaster  at  Springplace  and  in 
April,  Clauder  and  his  wife  and  two  little  children  and  sister- 
in-law,  the  Single  Sister  Dorothea  Ruede,  left  Salem  and,  after 
a  journey  of  17  days,  arrived  safely  at  Springplace  on  the 
19th.  On  the  23rd  the  wagon  started  on  its  return  journey  to 
Salem  with  the  Byhan  family.  "Thus,"  writes  Clauder,  "we 
were  once  more  privileged  to  labor  for  the  spiritual  good  of  our 
dear  Cherokee  converts." 

Miss  Ruede  took  charge  of  the  school  and  conducted  it  with 
much  enthusiasm  and  marked  success.*  New  converts  were  add- 
ed, under  the  Divine  blessing,  several  of  them  being  particular- 
ly promising  for  the  strengthening  of  any  future  mission.  Mean- 
while.at  Oochgelogy,t  George  Hicks  and  Christian  David  Waytee 
were  holding  good  meetings  each  Sunday.  One  Sunday  in  each 
month.  Clauder  visited  the  station,  preaching  and  administering 

*After  three  years'  intermission  of  the  Government  grants  in  support 
of  the  school,  Congress  voted  $850.00  for  Springplace  in  1832.  This 
action  was  taken  largely  due  to  the  efforts  of  Representative  Williams, 
a  friend  of  the  Brethren's  Church. 

t  At  Springplace,  "Samuel"  regularly  leads  the  praying  of  the 
Litany  in  Cherokee. 


200  Moravian  Missions  Among 

the  Sacrament  of  the  Holy  Communion  to  the  little  flock  of 
faithful  Cherokees — a  great  consolation  and  encouragement  for 
them. 

The  Federal  Government,  through  its  agents,  is  working  hard 
for  the  peaceful  removal  of  the  Cherokees.  More  and  more  of 
the  Indians  are  realizing  the  oppression  they  will  have  to  en- 
dure if  they  remain  and  are  listening  to  the  proposals  of  the 
United  States  which  are  very  fair  and  profitable  for  them  and 
they  see  that  if  everything  that  is  promised  is  carried  out,  the 
Cherokees  will  have  no  reason  to  regret  their  move.t 


t  The  United  States  Government  made  the  following  propositions  to 
the  Cherokees:  1.  The  land  west  of  the  Mississippi  shall  be  secured  to 
the  Cherokees  and  shall  be  sufficiently  extensive  and  suited  for  agri- 
cultural purposes.  2.  The  Unitel  States  promises  to  protect  the  Chero- 
kees from  the  invasion  of  other  Tribes.  3-.  The  United  States  will  pro- 
vide them  with  schools,  teachers,  Council  Houses,  and  houses  for  a  few 
of  the  Chiefs.  4.  The  Cherokees  shall  have  an  agent  residing  in  Wash- 
ington City  at  the  expense  of  the  United  States.  5.  The  Cherokees  shall 
have  the  right  to  make  their  own  laws  and  have  their  own  Government. 
6.  No  white  people  shall  be  permitted  to  enter  their  country  except 
those  having  a  permit  from  the  United  States  Agent.  7.  The  United 
States  will  provide  mills,  blacksmiths,  iron,  steel,  plows,  hoes,  etc. 
8.  Each  adult  in  the  Nation  shall  have  a  gun,  and  each  family  be  pro- 
vided with  sufl3.cient  blankets.  9.  Provision  is  made  for  all  Cherokee 
orphans.  10.  The  Cherokees  shall  be  removed  at  the  expense  of  the 
United  States  and  subsisted  for  one  year  after  arrival  in  the  new 
home.  11.  The  United  States  will  pay  them  for  their  improvements  and 
stock  of  every  kind  left  behind.  These  proposals  were  submitted  to  the 
National  Council  of  the  Cherokees  in  August,  1832.  The  Council  was  a 
very  stormy  one;  the  majority  of  the  Chiefs  fought  against  making  a 
treaty  with  the  United  States  nor  would  they  entertain  the  above  propo- 
sitions. Stubbornly  they  held  out  against  removal  under  any  conditions. 
Boudinot,  John  Ridge  and  others  who  wished  to  accept  the  proposals  of 
the  United  States  were  hissed  "traitors."  Boudinot  filed  his  resignation 
as  Editor  of  the  "Cherokee  Phoenix."  It  appeared  at  this  Council  that 
there  was  a  division  in  the  Cherokee  Nation;  John  Ross,  Principal 
Chief,  was  bitterly  opposed  to  the  removal  of  the  Cherokees,  and  de- 
manded of  the  United  States  Commissioners  at  least  12  months'  time 
in  which  to  consider  a  treaty  for  removal.  John  Ridge's  party  wished 
to  accept  at  once,  bowing  to  the  inevitable,  in  order  to  avoid  the  hard- 
ships of  another  year  of  uncertainty  and  oppression.  When  the  Council 
adjourned,  nothing  had  been  accomplished,  but  much  bad  feeling  was 
aroused. 


Southern  Indian  Tribes  201 

To  use^Clauder's  words  about  1832,  "The  year  passed  away 
in  peace  from  without  and  the  enjoj^ment  of  the  smiles  of  our 
Divine  Lord  within."  One  hundred  and  thirteen  souls  were 
now  in  connection  with  the  mission.  It  proved  to  be  the  last 
3'ear  at  dear  old  Springplace ! 

On  the  very  first  day  of  January,  1833,  the  Cherokee  lands 
having  been  previously  distributed  by  lottery,  claimants  pre- 
sented themselves  for  Springplaoe.*  At  3  p.m.,  20  people,  in 
5  wagons  and  carts  appeared,  and  demanded  possession  of  all 
the  mission  houses  and  property.  Clauder  declined  to  surrend- 
er the  place  and  cited  the  laws  as  he  knew  them  and  the  promises 
that  had  been  made.  Toward  evening  these  people  became  more 
and  more  insistent  in  their  demands  and  finally  made  a  forcible 
seizure  of  the  station.  They  unloaded  their  wagons  and  occupied 
the  school-house,  the  scholars'  house,  the  workshop  and  one  half 
of  the  dwelling,  permitting  Clauder,  for  the  present,  to  retain 
the  other  half  for  his  family  and  Sister  Ruede.  The  party  had 
brought  plent}'  of  whiskey  along  and  w^hen  night  came  Spring- 
place,  where  for  many  years  each  night  had  resounded  the  In- 
dian children's  sweet  song  of  praise  and  the  voices  of  united 
prayer,  echoed  with  the  discordant  sounds  of  drunkenness  and 
revelry.  They  demanded  from  Clauder  the  key  to  the  church  but 
he  finally  dissuaded  them  from  entering  the  sanctuary.  Clauder 
wrote  to  Governor  Lumpkin  for  deliverance  from  this  intrusion 
but  received  no  answer  from  him  or  any  agent  of  the  Georgia 

*  Before  this  date  Clauder  had  received  a  visit  from,  an  agent  of  a  Mr. 
James  Nix,  of  Henry  Co.,  Ga.,  who  had  drawn  the  lots  on  which  Spring- 
place  was  located.  The  agent  had  papers  purporting  to  give  him  power 
of  possession.  Clauder  remonstrated  that  he  must  consult  with  the 
Directors  of  his  Society  and  because  of  the  Post  Office,  when  the  agent 
cut  him  short  by  asking  him  whether  he  would  give  possession  or  not. 
"No,"  said  Clauder.  "Then  the  law  must  take  its  course,"  said  the 
agent.  Probably  Clauder  did  not  sleep  much  that  night!  A  few  days 
later  he  received  the  following  note  from  General  Hardin  at  Milledge- 
ville:  "The  lot  whereon  you  reside  is  drawn  and  the  grant  for  it  is 
Issued.  Mr.  James  H.  Bryan  is  the  purchaser  from  James  Nix,  the 
drawer,  and  I  have  this  day  purchased  the  place  from  Mr.  Bryan.  I  ask 
the  kindness  of  you  to  take  the  usual  good  care  of  the  houses,  fences, 
orchards,  gates,  etc.,  and  to  consider  yourself  at  home  upon  these  con- 
ditions." Hardin  rented  the  premises  to  three  families — 18  persons  in 
all — and  these  are  they  who  roughly  took  possession. 


202  Moravian  Missions  Among 

government.  Those  were  hard  days  for  the  missionarias.  Salem 
was  far  away  and  quick  advice  from  the  Brethren  there  could 
not  be  obtained,  but  Clauder  must  act  quickly.  He  says,  "After 
enduring  untold  suspense  and  vexation,  I  resolved  to  vacate  the 
place  where  I  could  no  longer  pursue  my  calling  and,  with,  the 
assistance  of  Brother  Adam  Butner,  of  Salem,  who  came  as  an 
angel  from  Heaven,  unexpectedly,  to  visit  us  in  our  great  tribu- 
lation, we  removed  to  Connesauga,  within  the  limits  of  the  State 
of  Tennessee,  where  our  well  known  friend,  Captain  David  Mc- 
Nair,  permitted  us  to  occupy  a  farm  belonging  to  his  son  and 
which  was  then  vacant." 

Before  his  departure,  Clauder  had  given  over  the  Post  Office 
to  a  Mr.  Bishop  who  promised  to  take  care  of  it  for  him.  The 
Indian  Brethren  were  most  helpful  in  getting  things  packed  and 
put  in  order  for  moving,  though  they  were  sad  at  heart.  Again 
quoting  Clauder,  "To  abandon  this  time-honored  spot  where  the 
first  convert  from  the  Cherokee  tribe  was  baptized  in  1810 ;  where 
first  the  feet  of  them  that  brought  glad  tidings  of  great  joy  rest- 
ed in  their  travel  to  this  tribe  of  Indians  and  where  so  many 
prayers  and  tears  had  been  offered  to  God  and  so  many  tokens 
of  His  goodness  witnessed — this  was  a  consideration  far  more 
painful  than  anj'  amount  of  unrighteousness  inflicted  upon  us 
by  the  miserable  wretches  around  us.  But  the  Lord  gave  us  en- 
largement." Thus  was  Springplace  abandoned  as  a  mission  sta- 
tion. 

The  officers  of  the  Society  appealed  to  their  Congressman 
about  the  property  they  had  been  obliged  to  relinquish  and  were 
advised  to  appraise  it  and  send  the  estimate  with  a  petition  for 
redress  to  Congress,  through  the  Secretary  of  "War,  which  was 
done.  The  property  was  appraised  as  follows:  Oochgelogy, 
$4676.50 ;  Springplace,  $2878.00,  a  total  of  $7554.50.  This  sum 
was  allowed  the  Society  by  Congress,  through  the  efforts  of  Mr. 
John  Williams,  Commissioner  of  the  Federal  Government.  His 
commission  of  15%  amounted  to  $1113.17,  so  that  the  Society 
received  $6441.33,  which  amount  was  held  in  trust  for  the  mis- 
sion among  the  Cherokees  when  it  could  be  re-established  in 
Indian  Territory.  None  of  this  money  was  ever  diverted  to  any 
other  use;  the  Brethren  regarded  it  as  a  deposit  to  be  sacredly 
kept  for  the  Cherokees  and  they  never  broke  faith  with  the  In- 


Southern  Indian  Tribes  203 

dian.  Within  a  few  years  Spring-place  became  a  county-seat  and 
the  Moravian  church  was  turned  into  a  Court-house. 

(Having  followed  the  story  of  this  mission  to  its  close  in 
Georgia,  it  is  important  we  should  understand  how  the  enter- 
prise had  been  financed.  In  the  mind  of  the  writer,  this  point 
has  an  important  bearing  on  the  outcome  of  this  mission.  Study- 
ing the  accounts,  it  was  found  that  the  Cherokee  mission  was 
maintained  from  1801  to  1819  at  a  cost  of  $9,000.00.  While  this 
outlay  seems  very  small,  it  must  be  remembered  that  the  purchas- 
ing power  of  the  dollar  was  very  great,  ooniip,ared  to  what  it  isnow\ 
In  those  days,  even  the  one-half  cent  entered  into  the  accounts. 
By  far  the  greater  part  of  the  $9,000.00  came  from  the  ' '  Gemein 
Diakonie"  of  the  Unity,  i.e.,  the  Unity's  invested  funds.  The 
contributions  from  Salem  M^ere  small,  though  probably  represent- 
ing real  eiiPort  and  sacrifice,  again  considering  money  in  those  days 
as  it  was  earned.  The  accounts  of  the  year  June  1,  1830,  to  .May 
31,  1831,  show  a  budget  of  $1,438.44  made  up  and  expended  for 
the  Cherokee  mission  and  of  this  amount  $1335.56  came  from  the 
Financial  Board  of  the  Unity. 

(It  appears  that  no  attempt  was  made  to  invite  the  converts 
from  the  Cherokees,  when  such  fruits  of  the  mission  came  by  the 
grace  of  God,  to  share  in  the  financial  requirements  of  the  work. 
Once  it  is  recorded  that  Brother  Charles  Hicks  made  a  contribu- 
tion. If  there  was  a  collection-plate  at  Springplace  or  Oochge- 
logy  it  escaped  mention  in  the  Diary  which  records  the  life  of  the 
mission  down  to  the  smallest  detail.  Here  was  the  weak  point 
of  the  mission  as  the  writer  sees  it.  The  mission  did  not  need  the 
support  of  the  Christian  Indians  nearlj^  so  much  as  those  Indians 
needed  to  support  the  mission,  and  that  is  saying  a  great  deal, 
for  even  the  casual  reader  will  admit  the  great  financial  straits 
which  continually  hampered  the  work.  If  it  be  objected  that 
the  Indians  had  no  means  to  contribute,  it  may  be  stated  in 
repl}^  that,  if  heathen  Cherokees  could  raise  $3500  in  bets  at  a 
ball  game,  Christian  Indians  certainly  might  reasonably  be  ex- 
pected to  bring  an  offering  to  the  Lord  who  was  so  precious  to 
them.  And  the  writer  is  persuaded  ihey  would  have  done  it 
had  they  been  trained  in  this  as  well  as  they  were  in  other  Chris- 
tian graces.  The  Godfrej'-  Haga  legacy  which  came,  in  1825,  to 
the  Society  for  Propagating  the  Gospel  among  the  Heathen,  was 


204  Moravian  Missions  Among 

veritable  help  from  the  Lord  and  made  possible  the  vs^idening  of 
the  mission  among  the  Cherokees,  but  no  part  of  it  should  ever 
have  been  used  to  cover  any  expense  the  Cherokee  members  them- 
selves could  have  shouldered.  Wben  it  is  recalled  from  the  story 
how,  on  Sundays,  usually  the  entire  congregation  stayed  for  din- 
ner, how  children  in  school  were  boarded  and,  often,  kept  in 
clothes  and  the  Sisters  did  even  the  mending  and  darning  for 
them,  these  and  other  sidelights  from  the  conduct  of  the  mission 
show  how  it  was  possible  for  good  Christian  Indians  to  regard  it 
as  perfectly  natural  that  the  mission  should  supply  not  only 
spiritual  but,  also,  material  needs.  Even  the  smallest  contribu- 
tion in  money,  produce,  manufacture  or  labor  on  the  part  of  an 
Indian  memher  would  make  him  a  better  Christian,  cause  him  to 
love  his  mission  and  missionary  more  and  lead  him  to  feel  re- 
sponsibility for  the  work.  We  failed  to  develop  that  sense  of  re- 
sponisbility  in  our  Cherokee  Christians,  and  this  may  be  con- 
sidered one  direct  cause  for  discontinuing  our  mission  among  this 
Nation  when  Baptists,  Methodists  and  others  went  on.  Of  course, 
there  were  oontributing  causes  for  the  close  of  our  work  in  the 
Territory,  but  the  lack  of  support,  moral  and  financial,  was  the 
main  reason.  And  the  lesson  which  this  teacheth  is  good  doctrine 
for  churches  and  their  officers  even  unto  this  day.) 

Though  Springplace  was  lost  to  the  mission,  the  work  did  not 
cease.  The  situation  at  Capt.  McNair  's  was  really  very  favorable 
for  the  carrying  on  of  the  work,  for  many  members  lived  in  this 
vicinity  and  were  now  nearer  to  their  missionary  than  before. 
After  a  few  repairs  had  been  made  to  the  house  Capt.  McNair 
had  so  kindly  thrown  open,  the  missionary  family  was  in  very 
comfortable  quarters.  Another  little  house  on  the  premises  was 
arranged  to  accommodate  a  school  which  Miss  Ruede  at  once 
resumed.  The  Indian  Brethren  expressed  themselves  willing  to 
build  a  meeting-house,  but  owing  to  unsettled  conditions  it  was 
not  deemed  advisable  to  incur  additional  expense.  Thus  Claud- 
er's  labors  became  of  an  itinerar}^  nature  and  the  services  were 
held  in  different  homes,  near  and  far.  A  special  blessing  seemed 
to  rest  on  these  meetings.  They  were  largely  attended  and  many 
Cherokees  were  seeking  Salvation.  Members  of  other  denomina- 
tions came  and  sought  affiliation  with  the  Moravians  from  the 
fact  that  their  own  missionaries  were  gone. 


Southern  Indian  Tribes  205 

Clauder  journeyed  regularly  to  Oochgelogy,  also,  and  found 
the  members  there  steadfast.  A  meeting  held  in  Brother  John 
Jacob 's  house  found  all  the  members  of  the  congregation  present 
besides  many  strange  Indians.  It  was  now  possible  to  have  an 
Interpreter  at  almost  every  service  as  several  Brethren  were  well 
qualified  for  this  work.  The  Book  of  Acts  in  Cherokee  had  re- 
cently come  from  the  press  and  was  widel}^  distributed  and  read, 
and  Gospel  tracts  began  a  blessed  ministry  among  the  Indians, 
But  the  former  mission  property  at  Oochgelogj^  once  orderly, 
neat  and  inviting  now  presented  a  sad  spectacle  of  rack  and  ruin. 
Two  white  families  were  on  the  place. 

Springplace  had  become  a  place  for  drinking  and  carousing. 
Sick  at  heart,  Clauder  would  ride  by,  thinking  of  the  high  days 
of  blessing  the  Lord  had  given  there.  One  of  the  men  living  on 
the  place  had  received  appointment  as  Postmaster  and  after 
Clauder  had  checked  over  the  accounts  with  him  he  was  free  from 
all  Government  responsibility'. 

During  the  years  1833  and  1834,  about  1500  Cherokees  had 
voluntarily  emigrated  to  the  new  territory'.*  The  U.  S.  Indian 
Agent  for  the  Cherokees  begged  Clauder  to  advise  his  congrega- 
tion to  remove  as  a  whole,  for  the  longer  they  remained  the  hard- 
er their  lot  would  be.  Clauder  could  not  take  sides,  for  the 
Nation  was  still  bitterly  divided  over  this  question. 

The  Cherokee  Council  in  1834  was  the  scene  of  more  wrang- 
ling, but  no  progress  was  made  towards  settlement  of  their  prob- 
lems. Many  of  the  Chiefs  were  still  expecting  a  turn  for  the  bet- 
ter in  their  fortunes,  hoping  their  lands  would  yet  be  secured  to 
them.  The  minority,  who  saw  that  holding  out  against  the  in- 
evitable was  futile,  had  no  power  to  act. 

The  treaty  of  cession  of  the  year  1835  has  been  referred  to. 
Ratitied  by  the  Senate,  in  1836,  heedless  of  the  remonstrances 
made  by  the  real  officers  of  the  Cherokee  Nation,   it  became 

*  Some  were  coming  back  and  their  reports  of  the  new  territory  were 
not  reassuring.  They  did  not  feel  at  home  there.  Clauder  wrote  that 
they  looked  emaciated  and  pitiful  as  most  of  them  had  suffered  with 
fever.  Some  Indian  widows,  after  having  lost  their  husbands  through 
a  quick  death  in  the  new  home,  walked  back — a  distance  of  800  miles — 
and  settled  in  Tennessee.  Unfortunately,  that  State,  too,  was  preparing 
to  extend  its  jurisdiction  over  all  the  Indian  lands  within  the  State 
limits. 


206  Moravian  Missions  Among 

evident,  under  these  circumstances,  that  the  poor  Cherokees 
would  share  the  same  fate  their  southern  neighbors,  the  Creeks 
and  Seminoles,  had  experienced,  i.e.,  they  would  be  removed  by 
force  of  arms  if  the}-  did  not  go  voluntarily.  A  two-year  time 
limit  was  stipulated  in  the  treaty  for  the  complete  removal,  and 
alreadj'  a  large  militarj^  force  was  stationed  within  the  Cherokee 
limits,  ready  to  strike  the  blow  when  the  circumstances  would 
warrant  it.  Great  confusion  prevailed  among  the  Indians.  Some, 
of  the  more  reckless  order,  advocated  waging  war  in  defense  of 
the  lands  which  the  Great  Spirit  had  given  them,  others  favored 
less  sanguinary  measures,  while  a  great  ^number  availed  them- 
selves of  the  inducements  offered  by  the  treaty  and  enrolled  for 
emigration  and  among  these  latter  were  the  majority  of  the 
Moravian  Cherokees. 

Amid  so  many  sad  occurrences  of  those  days,  the  life  within 
the  mission  congregation  was  particularly  spiritual,  warm  and 
bright.  An  old,  blind  Cherokee  woman,  "Ziyanona,"  thought 
to  be  100  years  of  age,  was  baptized  in  the  name  of  Jesus  after 
she  had  joyfully  answered  the  usual  questions  asked  of  the  Mora- 
vian Candidates.  Over  this  unusual  spectacle,  this  exceptional 
manifestation  of  the  grace  of  God,  all  present  at  the  service  were 
moved  to  tears.  An  Indian  Sister,  Rachel  Perry,  lay  upon  her 
death-bed  and  on  the  Sunday  before  she  died  spoke  these  words : 
"My  Brothers  and  Sisters  are  today  gathered  to  sing  beautiful 
songs  and  are  enjoying  happiness.  Their  happiness  will  soon 
be  disturbed  by  needs  and  troubles  from  without :  I  am  going  to 
the  enjoyment  of  eternal  happiness  where  no  storm  can  any 
more  reach  me.'' 

Just  at  the  time  when  the  removal  of  the  Cherokees  was  made 
certain  by  the  Treaty  of  1835,  Captain  McNair  was  obliged  to 
ask  Clauder  to  vacate  his  house  and  farm  which  he  had  for  three 
years  placed  at  the  disposal  of  the  Moravian  mission,  rent  free. 
His  son  had  been  married  and  now  came  home  to  settle  on  this 
place.  Other  indications  pointed  to  the  futility  of  securing  an- 
other temporary  location  for  the  mission.  Chief  John  Ross  re- 
turned from  Washington  in  August  of  1836  and  said  he  had  not 
yet  given  his  consent  for  the  Nation  to  be  removed  as  he  hoped 
for  better  terms  from  the  Congre!«s  of  1837.    But  even  John  Ross 


Southern  Indian  Tribes  207 

admitted  that,  ere  long,  the  Cherokees  would  have  to  move. 
George  Hicks,  returning  from  Council,  brought  word  that  the 
aforesaid  agreement  would  be  carried,  out  regardless  of  John 
Ross  and  that  if  the  Cherokees  would  not  move  peaceably  they 
would  be  removed  by  force.  Several  hundred  troops  were  already 
located  around  the  Council  House,  "so  as  to  be  handy."  Again, 
Clauder  found  himiself  in  a  situation  where  something  must  be 
done  and  he  could  not  wait  for  instructions  from  his  Board.  He 
decided  to  pack  their  movables,  to  return  to  Salem  with  his 
family  and  Miss  Ruede  and,  later,  to  come  back  alone  or  with 
some  other  Brother  to  accompany  the  Indian  Brethren  and 
Sisters  on  their  long  journey. 

The  last  service  was  held  on  August  28,  1836,  marked  by  deep 
sadness  but,  also,  by  calm  trust  in  the  Lord.  The  missionary  ad- 
monished his  flock  to  be  faithful  ' '  in  the  things  which  they  had 
learned  and  been  assured  of,"  and  to  settle  as  near  together  as 
possible  when  they  arrived  in  Indian  Territory.  Then  on  August 
31,  at  George  Hicks'  home,  Clauder  knelt  on  the  ground  and 
commended  the  members  of  the  Cherokee  congregation,  gathered 
from  among  the  heathen,  in  fervent  prayer  to  God  for  safe  keep- 
ing and  guidance  on  their  long  journey  and  asked  His  blessing 
upon  them  in  the  new  home.  After  selling  their  cattle  and  grain 
and  storing  their  goods  with  Capt.  McNair,  the  missionaries  left 
for  Salem  on  September  12,  arriving  on  the  29th  of  the  month. 
Lest  Conference  might  think  that  Clauder  had  acted  hastily  or 
forsaken  his  post  too  soon,  Brother  George  Hicks  sent  the 
following  letter  to  Brother  Theodore  Schultz : 

"Bradley  County,  Tenn.,  Sept.  10,  1836. 

"Rev.  T.  Schultz:  Dear  Brother,  Being  intimately  acquainted  with 
the  peculiar  difficulties  of  our  Brother  Clauder,  I  take  the  liberty  of 
addressing  a  few  lines  to  you  at  his  request. 

"Under  the  provisions  of  the  Newton  Treaty  there  is  but  a  very 
limited  time  allowed  our  people  for  removal,  and  as  the  painful 
experience  of  the  last  seven  years  has  taught  us  that  the  U.  S. 
Government  is  determined  at  all  hazards  to  remove  this  Nation,  I  for 
one,  and  together  with  very  many  of  my  fellow  citizens,  am  determined 
to  remove  to  the  country  allotted  for  the  Cherokees  at  an  early  date, 
the  Government  furnishing  me  with  the  means  necessary  for  my  re- 
moval. 

"Our  sufferings  here  have  been  indescribable,  and  it  is  a  heart-sicken- 
ing thought  to  think  of  lingering  longer  upon  this  our  unhappy  soil. 


208  Moravian  Missions  Among 

Trusting  to  the  assistance  and  direction  of  the  Lord  of  the  universe,  I 
am  feeling  inclined  to  take  my  staff  into  my  hand  and  seek  a  home  in 
the  west. 

"I  am  greatly  comforted  hy  hearing  from  Bro.  Clauder,  that  he  is 
ready  and  willing  to  accompany  us,  or  to  follow  us,  to  the  west,  and, 
as  he  has  been  compelled  to  give  up  his  habitation  to  its  owner,  and 
believing  it  to  be  altogether  unadvisable  for  him  to  locate  himself  anew 
in  this  land,  I  think  that  this  plan  with  which  he  will  make  you  ac- 
quainted is  the  most  practicable  and  reasonable  one  that  can  be 
adopted  under  existing  circumstances. 

"If  it  is  the  intention  of  your  Board  to  renew  the  mission  in  the  west 
and  you  should  feel  disposed  to  send  pioneers  thither  on  an  exploring 
tour,  I  should  be  happy  to  have  them  in  my  company  and  would,  with 
great  pleasure,  afford  them  all  assistance  in  my  power. 

"I  remain  your  sincere  friend  and  brother, 

"George  Hicks." 

The  same  Brother  offered  to  receive  into  his  own  house  in 
Bradley  County,  Tenn.,  anj'  missionary  from  Salem  who  would 
visit  the  Cherokee  flock  in  their  distress  and  before  their  re- 
moval. Accordingly,  Brother  Clauder,  with  his  family  safely 
in  Salem,  left  that  place  on  March  1,  1837,  for  a  visit  to  the  In- 
dian congregation.  He  had  been  instructed  by  Conference  to  do 
the  work  of  an  itinerant  preacher  and  pastor,  using  George  Hicks 
as  Interpreter,  Conference  being  willing  to  grant  Hicks  a  small 
compensation  for  these  services  which  took  much  of  his  time. 
Clauder  arrived  March  14  and  was  received  by  his  Indian 
Brethren  and  Sisters  with  special  joy.  A  very  large  congrega- 
tion gathered  at  George  Hicks'  home  on  the  first  Sunday  after' 
his  arrival,  hungry  for  every  word  he  spoke,  and  several  Chero- 
kees  made  profession  of  faith  in  Christ. 

It  developed  that  during  the  absence  of  the  missionaries,  the 
Indian  Brother  Boas  had  been  faithfully  visiting  and  exhorting 
the  members.  He  found  them  scattered  here  and  there,  but  true 
to  the  Faith  and  most  of  them  growing  in  grace.  Boas,  also,  had 
regularly  kept  services,  assisted  by  Brother  Samuel,  in  different 
homes,  and  the  audiences  had  been  large. 

Easter  Sunday  found  a  congregation  of  100  assembled.  One 
full-blood  Cherokee,  ' '  Tsu-no-gy, '  '*  was  admitted  into  the  church 
by  Baptism  on  that  day.  This  was  his  testimony :  ' '  The  sins  of 
my  former  days  are  gone ;  I  feel  entirely  different  to  what  I  did 

*  Meaning  "squirrel." 


Southern  Indian  Tribes  209 

formerly-  and  I  think  of  nothing  but  serving  my  Saviour."  Al- 
though very  old,  he  walked  for  miles  from  one  preaching  to  an- 
other. Several  others  were  received  into  the  church  during  the 
months  of  Clauder's  visit. 

When  warmer  weather  came  and  the  house  audiences'  con- 
tinued to  grow,  the  Cherokee  Brethren  erected  "shades"  here 


Miles  Vogler. 

and  there,  that  is,  roofs  of  pine  boughs  in  the  open,  with  logs  for 
benches  and  a  platform  for  the  speaker. 

On-  this  visit  Clauder  found  a  town  standing  around  Spring- 
place  on  the  fields  the  missionaries  had  cultivated  for  many  years. 
The  dwellings,  school  and  church  were  still  intact  and  the  fruit- 
trees  planted  by  the  missionaries,  though  very  old,  were  still 
bearing. 

At  this  time  a  young  man  came  forward  in  the  Friedberg, 
N.  C,  Moravian  congregation  with  the  desire  to  serve  the  Lord 
in  the  Moravian  mission  field.  Conference  at  Salem  had  several 
14 


210  Moravian  Missions  Among 

interviews  with  Miles  Yogler*  and  it  was  decided  that  he  could, 
just  now,  be  of  great  service  to  Brother  Clauder,  in  that  he  had 
some  experience  as  a  teacher,  having  taught  at  Friedberg,  and 
done  good  work  in  the  Sunday  School.  Beginning  in  this 
way,  it  was  thought  Vogler  might  become  a  future  missionary 
among  the  Cherokees.  He  accepted  the  call  to  any  work  for 
Christ  among  the  Cherokees  which  he  might  find  at  present  and 
left  Salem  June  12,  1837,  arriving  at  George  Hicks'  on  July  2. 
He  was  well  received  by  the  congregation.  Clauder  and  Vogler 
now  built  for  themselves  a  small  cabin  in  the  neighborhood  of 
George  Hicks. 

On  July  15,  Capt.  McNair  passed  away  and  in  him  the  Mora- 
vian mission  lost  another  good  and  faithful  friend.  Brother 
Clauder  now  had  the  privilege  of  rendering  him  a  service  in 
recognition  of  the  great  debt  of  gratitude  which  the  Church  owed 
the  good  Captain  for  his  many  acts  of  accommodation  and  his 
last  great  kindness  in  giving  the  mission  a  home  for  three  years, 

*  Miles  Vogler  was  born  Dec.  17,  1810,  at  Friedberg,  N.  C.  Here  he 
was  reared  and,  with  his  older  brother,  Jesse,  enjoyed  the  pastoral  care 
of  the  Rev.  Henry  A.  Schultz  and  imbibed  the  missionary  spirit.  After 
having  been  associated  with  Mr.  Thomas  Wilson  in  the  early  days  of 
the  Salem  Post  Office,  Miles  taught  school  in  Flat  Rock,  near  Hope,  Ind. 
Both  brothers  volunteered  for  service  among  the  Indians,  Jesse  be- 
coming associated  with  the  New  Fairfield,  Canada,  Indian  mission,  and 
Miles  accepting  a  call  to  the  Cherokees  in  1837,  coming  from  Hope  to 
Salem,  from  whence  he  set  out  for  the  Cherokee  country.  His  first  work 
among  the  Cherokees  was  done  as  assistant  to  Bro.  H.  G.  Clauder  and 
he  proved  himself  very  able,  especially  in  school  work  among  the 
Cherokee  children.  On  May  2,  1838,  he  accepted  the  call  to  become  a 
full  missionary  among  the  Cherokees  and  to  follow  them  to  Indian 
Territory.  On  March  28,  1839,  Bro.  Vogler  was  married  to  Sister 
Sophia  Dorothea  Ruede  at  Salem,  and  together  they  served  among  the 
Cherokees  until  October,  1844,  when  a  call  came  to  them  to  the  West 
Indies,  where  they  labored  successively  on  the  Islands  of  St.  Thomas, 
Santa  Cruz  and  St.  Kitts;  in  all,  eight  years,  when  a  call  came  to  them 
to  return  to  the  Cherokees,  which  they  followed  gladly,  for  the  hearts 
of  both  Brother  and  Sister  Vogler  were  attached  to  the  Indians.  (The 
Cherokees  had  named  Vogler,  "DeKansesky.")  They  returned  to  the 
Territory  in  1852,  and  it  was  at  Mt.  Zion,  a  station  in  the  renewed 
Cherokee  mission,  that  Bro.  Vogler  died,  Aug.  1,  1854.  His  grave  lies 
in  the  New  Springplace  graveyard  with  the  inscription,  "Miles  Vogler, 
Missionary  of  the  United  Brethren,"  the  dates  and  the  Cherokee  legend: 
"Here  rests  a  missionary." 


Southern  Indian  Tribes  211 


Sophia  (Ruede)  Vogler. 

free  of  charge:  Clauder  prepared  Capt.  McNair's  body  for 
burial  and  then  conducted  his  funeral  service,  using  the  Mora- 
vian ritual.  McNair  was  a  friend  to  Indian  and  white  and  a  par- 
ticular friend  to  messengers  of  the  Cross  from  all  denominations. 
God 's  grace  shines  brightly  in  dark  times  and  such  were  these 
days  for  the  poor  Cherokee  Christians  of  whom  Clauder  wrote: 

"Our  entire  Indian  congregation  was  now,  in  consequence  of  National 
affairs,  in  a  dispersed  condition.  Those  formerly  residing  within  the 
limits  of  Georgia  had  shared  our  experience  of  1833,  by  a  violent  re- 
moval, and  were  sojourning,  in  poverty  and  suffering,  within  the 
Tennessee  limits.  Their  condition  affected  my  soul  more  than  I  can 
describe.  But  they  had  heard  of  the  goodly  inheritance  laid  up  in 
heaven  for  God's  children,  they  believed  in  and  loved  Jesus  and  held 
fast  to  their  faith  and  were  undismayed,  though  their  earthly  losses 
and  sufferings  were  great." 

This  from  Brother  Clauder 's  personal  diary.  Writing  to  Salem, 
he  asks  special  prayer  for  the  following:  1.  "A-wo-di, "  a  Can- 
didate for  Baptism  for  nearly  two  years.  She  had  come  to 
Clauder  with  tears  in  her  eyes  and  begged  soon  to  be  baptized. 
She  said  she  had  given  herself  up  to  the  Lord  and  had  no  great- 


212 


Moravian  Missions  Among 


er  desire  than  to  be  in  His  Church.  Her  husband  was  "Red 
Bird,"  a  brother  of  David  S.  Taueheeehy.  2.  Charlotte,  Sam- 
uel's daughter,  likewise  a  Candidate  for  Baptism,  a  tender  young 
soul,  formerly  a  promising  scholar  at  Springplace.  3.  "Tsu- 
no-gy,"  (already  noted).  4.  Jesse,  Israel's  son,  a  promising 
youth,  former  scholar  at  Springplace,  truly  anxious  to  be  a  fol- 
lower of  Jesus.  Clauder  requests  prayer,  also,  for  the  following : 
Mary  Jane  Boas,  Susanna  James  and  Rachel  Sanders,  Candi- 
dates for  Confirmation.  Praise  God  for  all  these  precious  fruits 
in  dark,  trying  times !  Clauder  notes  that  even  some  of  the 
"veterans  of  the  ball  ground  and  all-night  dance"  are  becoming 
concerned  about  spiritual  things. 


Herman  Ruede. 


Southern  Indian  Tribes  213 

Unostentatiously,  Vogler  tried  teaching  a  few  children  in  the 
missionaries'  cabin,  so  that  our  Brethren  might  not  come  into  bad 
repute  with  the  Government  as  encouraging  the  Indians  to  re- 
main. Then  came  a  request  from  the  Rev.  D.  S.  Buttrick,  Presby- 
terian missionary  at  Brainerd,  Term.,  always  of  one  heart  and 
soul  with  the  Moravians,  for  Bro.  Vogler  to  take  charge  of  the 
school  there  as  they  had  lost  most  of  their  w^orkers.  David  S. 
Taucheechy  was  to  be  his  assistant.  After  consailting  his  Board 
in  Salem,  Vogler  accepted  this  proposition  in  which  lay  several 
advantages.  Not  only  could  he  teach  some  children  of  Mora- 
vian families  who  were  now  attending  school  at  Brainerd,  but  he 
was,  also,  mthin  easy  reach  of  most  of  the  members,  to  whom  he 
could  continue  to  minister  and  Brainerd  was  a  good  home  for  the 
winter.  Subsequently,  Bro.  Buttrick  reported  to  Salem  the  excel- 
lent work  Brother  Vogler  was  doing. 

Septemiber  8,  1837,  Bro.  Clauder  reached  Salem  from  the 
Cherokee  country  to  confer  personally  with  Conference  about  the 
work  and  to  visit  his  family.  Since  March  1,  when  he  had  set  out, 
this  Brother  had  traveled  2250  miles  on  horseback,  which  means 
that  over  1600  miles  w^ere  covered  in  visiting  and  preaching  at 
widely  scattered  points.  After  a  rest  of  five  weeks,  he  set  out 
again  for  the  Cherokee  congregation,  to  see  how  they  were  faring 
and  to  minister  to  them  in  Word  and  Sacrament. 

Brother  Clauder  found  about  20  of  his  Cherokee  members  ready 
to  emigrate,  gathered  with  a  large  company  about  two  miles  from 
the  Indian  Agency.  Among  them  were  Richard  Sanders  and 
family,  Wm.  Henry  and  family,  Boas  and  family,  John  Jacob 
and  family,  Sinwakee  and  family — ^and  these  were  the  flower  of 
the  congregation.  Already,  they  were  drawing  rations  from  the 
Commissary  of  Subsistence  and,  therefore,  under  the  terms  of 
the  treaty,  they  would  be  among  the  first  to  go.  (At  this  time  the 
officers  of  Grovernment  were  fearing  hostilities  on  the  part  of 
the  Ross  party.)  Clauder  and  Vogler  held  frequent  services  in 
this  camp',  with  very  large  congregations,  and  the  meetings  were 
greatly  blessed.  In  the  celebration  of  the  Lord's  Supper  the 
covenant  was  made,  between  the  members  now  about  to  leave  and 
those  who  remained  to  go  with  later  companies,  to  remain  true 
to  the  Lord  until  they  should  see  Him  face  to  face. 


214  Moravian  Missions  Among 

And  now  came  a  heavy  cross  for  faithful  Bro.  Clauder  to  bear. 
Some  of  the  "Ross  Party"  were  circulating  rumors  that  he  was 
favorable  to  the  last  treaty  and  in  line  with  the  "Ridge  Party," 
citing  as  evidence  that  he  had  helped  to  appraise  the  mission 
property,  for  which  compensation  had  been  received,  and  alleging 
that  he  had  already  been  namted  as  missionary  for  the  new  Terri- 
tory by  the  Treaty  party.  Deeply  grieved  as  Clauder  was  over 
this  suspicion  resting  on  him  when  he  had  labored  hard  from  the 
purest  motives,  we  can  only  wonder  that,  in  the  ferment  of 
these  times  among  the  Cherokees,  he  had  been  able  to  remain  free 
from  mistrust  and  accusation  for  so  long.  The  members  were 
loyal  to  him,  every  one,  but  for  the  good  of  the  cause  in  prospect 
for  a  future  mission,  Clauder  thought  best  to  retire  from  this 
service  altogether,  and  to  return  to  Salem,  leaving  Bro.  Vogler 
in  the  field.  After  a  most  affectionate  farewell  service  in  which 
Clauder  received  expressions  of  appreciation  and  love  from  his 
Indians  whom  he  had  helped  so  mueb,  he  left  on  Dec.  19.  Pass- 
ing the  Agency  on  his  journey,  Bro.  Clauder  had  a  conversation 
with  Greneral  Smith  about  the  Cherokee  exodus,  in  which  the 
General  remarked  that,  among  all  the  Indians  in  camp,  the 
Moravian  Cherokees  distinguished  themselves  by  exemplary  con- 
duct and  there  had  not  been  a  single  deviation  from  the  path  of 
duty  and  virtue !  This  splendid  testimony  was  excellent  medi- 
cine for  a  faithful  missionary  who  was  suffering  persecution  and 
exile.  Coming  on  the  eve  of  their  departure  which  marked  a 
close  of  the  mission  among  the  Cherokees  in  the  east,  this  good 
testimony  to  the  work  of  the  Moravian  Church  cheers  our  hearts 
even  now  as  we  read  it.  Clauder  reached  home  by  the  end  of 
December,  1837,  having  given  nine  years  of  his  life  to  the  Chero- 
kee mission. 

At  the  beginning  of  1838,  Vogler  wrote  that  the  company  of 
which  above  mentioned  families  were  a  part,  had  gone  into  win- 
ter quarters  about  16  miles  west  of  Bro.  George  Hicks'  place,  as 
the  muddy  roads  rendered  an  advanoe  impossible.  Vogler  had 
visited  the  camp  and  preached  from  the  words,  "For  ye  know 
the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was  rich,  yet 
for  your  sakes  he  became  poor,  that  ye  through  his  poverty 


Southern  Indian  Tribes  215 

might  be  rich."*  This  discourse,  so  appropriate  and  so  comfort- 
ing:, moved  many  Cherokees  to  tears. 

As  the  two-yiear  period,  stipulated  in  the  Treaty,  was  nearing 
its  close  and  no  further  concessions  had  been  obtained  from 
Congress,  the  Society  in  Salem  deemed  it  necessary  to  take  some 
definite  steps  toward  the  transplanting  of  the  mission.  It  was 
decided  to  call  Bro.  Vogler  to  Salem  to  talk  matters:  over.  He 
arrived  in  April,  1838,  and  reported  that  the  first  company  of 
exiles  w^as  resuming  the  march  and  that  the  Indian  Brethren  had 
urged  him  to  accompany  them,  but  he  had  declined  for  the  reason 
that  his  presence  among  them  might  again  be  interpreted  to 
mean  that  the  Moravians  were  in  sympathy  with  the  Ridge  Party. 
He  reported  also,  that  the  Grovernment  was  taking  all  necessary 
steps  to  carry  out  the  terms  of  the  Treaty  during  1838. 

Brother  Miles  Vogler  at  once  offered  to  go  to  the  Territory  to 
serve  in  the  mission  there  and,  as  his  labors  among  the  Cherokees 
had  been  greatly  blessed.  Conference  had  no  hesitation  in  joy- 
fully tendering  him  the  call  to  go  as  a  full  missionary  among  the 
Cherokees.  With  him  young  Bro.  Herman  Ruede,  aged  20,  was 
commissioned  to  go  to  help  in  a  future  school  and  the  outer  ar- 
rangements of  the  mission.  Bro.  Ruede  had  been  assisting  the 
Rev.  Henry  A.  Schultz  in  the  school  at  Friedberg  and  had,  for 
some  time,  mianifested  a  strong  desire  to  work  among  the  Chero- 
kees. Further,  Conference  called  on  the  Rev.  John  Renatus 
Schmidt,  former  missionary  at  Springplaoe  and  Oochgelogy,  to 
accompany  these  younger  Brethren  first  to  Brainerd,  Tenn.,  and 
then  to  the  west,  to  superintend  the  establishing  of  the  new  mis- 
sion. Bro.  Schmidt  was  well  qualified  for  this  work  as  he  was 
beloved  by  the  Indians  and  experienced  in  school  and  mission 
work  among  them.  At  this  time,  he  was  serving  the  Colored  con- 
gregation in  Salem.  He  gladly  responded  for  this  responsible 
service.  These  three  Brethren  were  congenial  and  devoted  to  the 
Lord  and  His  cause :  a  better  trio  to  follow  up  the  work  in  its  un- 
certain state  scarcely  could  have  been  selected. 

After  Brother  Vogler  had  been  ordained  on  May  2,  a  Deacon 
of  the  Moravian  Church,  preparations  were  made  to  send  them 
at  once  on  this  mission.  A  stout  wagon  and  good  horses  were 
procured,  anticipating  a  long,  hard  journey.    The  three  Brethren 

*2  Cor.  8:9. 


216  Moravian  Missions  Among 

were  constituted  a  Mission  Conference  with  preliminary  power 
to  act.  Schmidt  was  designated  Chairman,  and  Ruede,  Secre- 
tary. They  were  to  journey  at  first  to  Brainerd  and  from  thence 
they  were  permitted  to  journey  with  the  Cherokees  or  by  them- 
selves, as  seemed  best.  In  the  new  Territory,  they  were  to  do 
all  in  their  powner  to  visit  and  gather  the  members  of  the  flock. 
Rigid  economy  was  enjoined  upon  them.  On  May  4,  1838,  the 
congregation  at  Salem  was  called  together  and,  in  a  peculiarly 
solemn  service,  these  three  Brethren  were  commended  to  the 
Lord,  in  the  service  of  the  Cherokees,  wherever  He  might  lead 
them. 

The  three  Brethren  reached  George  Hicks'  in  Bradley  County, 
Tenn.,  in  safety  and  w^ere  warmly  welcomed.  Brother  Schmidt 
received  an  enthusiastic  welcome  fromi  thoise  of  the  Brethren  and 
Sisters  who  had  known  him  before.  The  three  occupied  the 
small  cabin  adjoining  Hicks'  house,  where  Ruede  began  a  small 
school  at  once.  Ruede  was  especially  interested  in  learning  the 
Cherokee  language,  and  applied  himself  to  that  task  with  all 
diligence.  ^leetings  were  held  at  the  different  camips  where  the 
Cherokees  were  gathered  before  starting  on  their  journey. 
Large  numbers  of  the  Indians  who  had  refused  to  enroll  for  emi- 
gration were  now  placed  under  arrest  and  confined  in  barracks, 
ready  to  be  deported.  Thus  at  Springplace,  the  Brethren,  when 
they  passed  through  found  200  Indians  under  guard. 

One  of  the  first  acts  of  the  missionaries  was  to  make  a  trip  to 
Oochgelogy  to  visit  the  grave  of  Bro.  John  Gambold.  They  had 
brought  with  them  from  Salem  a  gravestone  to  place  upon  this 
grave.  The  mound  was  intact  and  still  surrounded  by  woods. 
After  shaping-up  the  grave  and  placing  the  stone  the  Brethren 
built  a  fence  around  the  last  earthly  resting  place  of  this  servant 
of  God. 

A  letter  was  received  in  Salem  in  Juh",  1838,  from  Dr.  S.  A. 
Worcester,  wiio  has  for  several  years  been  living  at  Parkhill, 
Indian  Territory.  He  stated  that  the  company  which  had  win- 
tered around  Brainerd  in  1837,  had  arrived  safely  in  the  western 
home  and  that  the  Cherokees  seemed  much  pleased  with  their  new 
location  and  were  building  homes  and  looking  forward  to  the 
time  when  their  missionaries  would  be  with  them. 


Southern  Indian  Tribes  217 

Chief  John  Ross  passed  through  Salem,  also  in  July.  His  ef- 
forts for  the  modification  of  the  treaty  had  failed  in  the  main, 
though  he  had  received  some  concessions,  e.g.,  the  Cherokee 
Nation  received  One  IMillion  Dollars  more  for  their  eastern  homes, 
therefore.  Six  IMillions  in  all ;  also,  the  time  for  removal  was  ex- 
tended by  several  months.  Chief  Ross,  on  his  part,  agreed  to 
oo-operate  with  General  Soott,  U.  S.  A.,  in  the  removal  of  the 
remainder — i.e.,  the  greater  part — of  the  Nation,  roughly  esti- 
mated at  about  13;(K)0.  They  were  to  travel  in  companies  of 
1,000,  and  for  each  such  company,  the  Indians  themselves  might 
select  the  leader,  subject  to  the  approval  of  Greneral  Scott. 

Brother  George  Hicks  received  the  appointment  to  lead  out 
1,000  of  his  countrymen,  which  he  accepted.  He  determdned  to 
leave  about  Sept.  25  if  his  complement  had  been  assembled  by 
that  time.  Before  setting  out  for  the  west,  this  Brother  brought 
his  two  daughters,  Delilah  and  Emma,  to  Salem  to  enter  them  in 
the  Female  Academy.  These  girls  were  accepted  in  view 
of  the  many  services  Hicks  had  rendered  the  mission,  and  soon 
felt  quite  at  home  in  the  school.  The  Salem  Brethren  were  much 
pleased  with  Brother  Hicks,  as  they  found  him  to  be  a  sensible 
and  godly  man,  and  ready  and  anxious  to  do  all  in  his  power 
for  the  re-establishment  of  the  mission. 

Last  letters  from  the  missionaries  among  the  Cherokees,  east 
of  the  ^Mississippi,  were  received  in  Salem,  Oct.  4,  1838,  and 
stated  that  they  would  begin  their  journey  on  Sept.  17,  D.  V. 
They  had  decided  to  travel  alone,  instead  of  accompanying  mem- 
bers, for  these  were  now  numbered  in  with  and  scattered  among 
companies  of  1,000.  George  Hicks  had  found  it  necessary  to 
delay  his  start  by  several  weeks,  much  later  than  the  Brethren 
thought  they  ought  to  go.  So  the  three  started  alone  in  their 
wagon,  westward  bound. 

It  is  not  within  the  scope  of  this  story  to  follow  the  various 
companies  of  Cherokees  on  their  long  and  weary  way  to  their 
destination.  IMonths  elapsed  before  the  trans-location  was  com- 
pleted. ]Mean while,  even  Chief  Ross  acknowledged  that  he  had 
delayed  the  removal  too  long.  Daily,  the  morals  of  those  who 
remained  in  the  east  waxed  worse.  Many  who  enrolled,  deserted 
on  the  slightest  pretext  and  had  to  be  hunted  up.  Of  two  com- 
panies of  1,000  each,  which  had  gotten  as  far  as  the  Tennessee 


218  Moravian  Missions  Among 

River,  1,000  Cherokees  had  returned,  "  murinuring  against  Moses 
and  Aaron."  Some  were  transported  part  of  the  way  by  boat 
until  the  water-courses  became  so  low  that  boats  could  no  longer 
navigate.  The  greater  part  of  the  many  thousands  made  the 
journey  by  land.  Measles  and  other  epidemics  broke  out  and 
death  took  a  terrible  toll  among  the  emigrants.  It  is  recorded 
that  none  of  the  IVlbravian  Cherokees  perished  en  route. 

The  Cherokee  Nation,  east,*  is  on  the  way  to  a  new  land'  set 
apart  for  them  west  of  the  Father  of  Waters.  While  the  Chero- 
kees continue  on  their  march,  let  us  follow  our  three  pioneer 
missionaries  on  their  trip  to  the  Indians'  new  home  and  get  a 
glimpse  of  this  Territory. 

*  When  the  main  body  of  the  tribe  was  removed  to  the  west,  several 
hundred  fugitives  escaped  to  the  mountains  of  western  North  Carolina, 
where  they  lived  as  refugees  for  some  years  until,  in  1842,  through  the 
efforts  of  Mr.  Wm.  H.  Thomas,  an  influential  trader,  they  received  per- 
mission to  remain  on  lands  set  apart  for  their  use  in  western  North 
Carolina.  They  constituted  the  nucleus  of  the  present  eastern  band  of 
Cherokees  in  Swain  and  Jackson  Counties,  North  Carolina. 


Southern  Indian  Tribes  219 


CHAPTER  XIX 

The  Missionaries'  Journey  Westward  and  a  Brief  Description 

OF  Indian  Territory 

''Westward  Ho,"  a  smaU,  two-horse  wagon  with  three  mis- 
sionaries !  Traveling  over  the  mountains  from  eastern  to  middle 
Tennessee,  they  came  through  Niashville  and  turned  north  into 
Kentucky,  passing  through  Hopkinsville,  where  they  were  obliged 
to  rest,  for  one  of  the  horses  had  been  badly  galled  by  the  collar. 
A  small  boy  mistook  them  for  peddlers  and  inquired,  ' '  Have  you 
any  gooth  to  shell?"  Onward  they  came,  through  Salem,  Ky., 
and  to  the  Ohio  River,  which  was  very  low  at  this  season  of  the 
year.  The  ferry  was  a  small  hoat  with  paddle-wheels  operated 
by  a  stea.m  engine  and  was  just  large  enough  for  two  teams. 
Traversing  some  barren  country  in  southern  Illinois,  they  came 
to  the  Mississippi  on  the  border  of  Union  County,  where  the 
stream  was  about  a  mile  wide  and  it  took  15  minutes  to  be  rowed 
across.  Thence  into  Jackson,  Missouri,  in  which  seetion  they 
found  many  Grerman  settlers  who  had  emigrated  from  North 
Carolina  years  ago.  Caledonia,  Mo.,  was  the  next  station,  "where 
we  devoured  a  very  tough  biped  of  the  feathered  tribe."  At 
Steelville,  Crawford  County,  the  missionaries  viewed  some  of 
the  famous  lead  mines  of  Missouri. 

After  crossing  the  Meramec  River,  they  came  to  a  famous 
spring,  which  was  supplying  more  water  than  the  Meramec. 
Almost  surrounded  by  a  perpendicular  bluff  50  feet  high,  this 
gigantic  spring  discharged  into  the  ]\Ieramec  through  a  basin  30 
feet  in  diameter  and  supplied  two  forges,  a  sawmill,  a  grist-mill 
and  a  blast  furnace  with  power.  No  bottom  of  this  huge  spring 
had  yet  been  sounded. 

In  this  State,  also,  our  travelers  saw  the  farmers  breaking  the 
virgin  prairie.  Yokes  of  oxen  were  hitched  eaeh  to  a  wagon,  to 
the  rear  axle  of  which  were  attached  two  plows.  The  oxen  have 
grazed  the  night  before  on  the  sod  they  are  to  destroy  next  day. 
The  sod  is  very  tough  and  the  plow  is  set  deep  enough  only  to 
cut  and  turn  under  the  sod  in  order  that  it  may  rot.  Corn  is 
planted  immediately  in  the  wake  of  the  plows  and  needs  no 
further  attention  and  the  yield  is  about  one-half  as  much  as  from 


220  Moravian  Missions  Among 

fully  cultivated  laud.  It  is  called  "sod  corn"  and  is  used  mostly 
for  fodder. 

Big  Piney  River,  which  Brother  Schmidt  describes  as  a  fine 
stream,  was  next  crossed  and  the  wagon  rolled  into  Waynesville. 
The  Brethren  had  now  entered  the  Grand  Prairie,  extending  to 
the  Rockies.  Springfield,  they  found  to  be  a  little  town  in  the 
prairie.  After  having  traveled  362  miles  in  the  State  of  Mis- 
souri, they  entered  Arkansas,  passing  through  Fayetteville, 
Washington  County,  and  from  here  went  on  to  the  border  of 
Arkansas,  leaving  the  United  States  and  entering  Indian  Terri- 
tory on  October  27,  1838,  having  been  41  days  on  the  journey  of 
over  8'00  miles. 

Indian  Territory,  that  immense  reservation  west  of  the  Missis- 
sippi, came  to  be,  first,  by  reason  of  the  fact  that  the  Indians,  the 
largest  number  of  whom  originally  inhabited  the  eastern  coast 
of  North  America,  were  being  continually  forced  westward  by  the 
settlement  and  expansion  of  the  whites  and,  secondly,  because 
the  influence  of  the  white  man  and  his  Government  planted 
among  the  Indians  the  idea  of  tribal  autonomy  which  was  rapidly 
developed  and  tenaciously  clung  to,  especially  by  the  "Five 
Civilized  Tribes."  For  these  reasons,  a  separate  home  for  the 
red  man  became  necessary  and  was  selected  by  the  Government 
of  the  United  States. 

The  boundaries  of  the  Territory  were,  north  and  south,  the 
37th  degree  and  the  33rd  degree  of  latitude,  and,  east  and  west, 
the  94th  degree  and  the  lOOth  degree  of  longitude,  west  of  Green- 
wich. These  parallels  included  the  later  Territory  of  Oklahoma,* 
and  the  whole  tract  comprised  an  area  of  54,215  square  miles, 
bounded,  on  the  north,  by  Kansas;  on  the  east,  by  Arkansas;  on 
the  south,  by  Texas;  on  the  west,  by  Texas. 

*  Oklahoma  was  part  of  the  "unorganized  or  Indian  country"  set 
apart  by  Congress  in  1834.  The  Creeks,  in  1866,  ceded  the  western  part 
of  their  domain  in  Indian  Territory  for  30  cents  an  acre,  while  the 
Seminoles  gave  up  their  entire  holdings  for  15  cents  an  acre.  Congress, 
in  1885,  authorized  the  President  to  open  negotiations  with  the  Creek 
and  Seminole  Indians  for  the  purpose  of  opening  these  vast,  vacant 
lands  to  white  settlement.  This  was  accomplished  in  1889.  and  a  mad 
rush  for  the  best  lands  ensued.  From  time  to  time,  additional  lands 
were  opened  up.  The  agitation  for  Statehood  began  in  1891,  but  was 
blocked  until  1907,  when  Oklahoma  and  Indian  Territories  were  ad- 
mitted as  one  State,  under  the  name  of  Oklahoma. 


Southern  Indian  Tribes  221 

This  territory  was  carved  out  of  the  immense  ' '  Louisiana  Pur- 
chase," from  France,  in  the  year  1803,  by  which  the  area  of  the 
United  States  at  that  time  was  more  than  doubled. 

Indian  Territory  is  drained  by  the  Red  River,  and  its  branches, 
the  Canadian  River,  and  its  branches,  and  the  Arkansas,  and  its 
branches,  besides  innumerable  small  streams.  Along  the  rivers 
there  were  broad  stretches  of  fertile  lands,  covered  with  natural 
growths  of  timber  of  various  kind's.  Through  the  western  portion 
of  the  Territory,  extended  a  belt  of  timber  about  50  miles  wide ; 
the  rest  of  the  land,  in  the  main,  is  a  rolling  prairie. 

Outside  of  the  area  covered  by  Oklahoma  Territory,  the  land 
included  within  above  parallels  was  assigned,  principally,  to  the 
"Five  Civilized  Nations,"  viz..  Creeks,  Seminoles,  Cherokees, 
Choctaws  and  Chickasaws,  of  which  reservations  the  portion  for 
the  Seminoles  adjoined  and  was,  virtually,  a  part  of  the  Creek 
country,  as  the  Seminoles  belonged  to  the  Creek  confederacy. 

The  large  reservation  for  the  Cherokees  lay  in  the  northeast 
corner  of  the  Territory  and  covered  about  8800  square  miles. 
Besides  this,  the  Cherokees  had  been  assigned  a  very  large  terri- 
torial extension,  known  as  the  "Cherokee  Outlet,"  more  than 
twice  the  area  of  the  reservation.  Eventually,  the  "Cherokee 
Outlet"  was  sold  to  the  United  States  Government. 

The  northeastern  part  of  the  Territory,  north  of  the  Arkansas 
and  Canadian  Rivers,  is  a  plateau,  deeply  scored  by  streams. 
West  of  this,  the  country  is  broadly  undulating  and  the  largest 
extent  of  prairie  lies  within  the  then  Cherokee  and  Creek  reserva- 
tions. In  these  reservations,  too,  were  found  fields  of  bituminous 
coal  and  wells  of  petroleum. 

Cherokee  Reservation  lay  in  a  belt  particularly  rich  for  agri- 
culture and  well  watered.  Brother  Schmidt  wrote  that  the 
land  is  exceedinigly  fertile' — the  soil  is  bla;cki — and  ground  and 
cHmate  well  adapted  for  growing  almost  all  kinds  of  grain, 
vegetables  and  many  fruits.  For  many  years  the  main  crop  was 
corn,  because  stock-raising  was  conducted  on  a  large  scale. 

The  climate  is  warm  and,  before  the  Territory  was  well  settled, 
was  very  humid,  hence  unhealthful.  Now,  the  climate  may  be 
said  to  be  warm  and  genial,  with  a  mean  temperature  of  about 
60°  F. 


222  Moravian  Missions  Among 

On  their  arrival  in  the  Indian  Territory,  the  Cherokees  rein- 
stated their  government,  with  Tahlequah  as  the  capital,  the 
United  States  having  guaranteed  them  tribal  authority.  The 
government  of  the  "Five  Civilized  Nations"  was  patterned,  in 
general,  after  that  of  the  States,  in  that  they  had  an  elective 
"Principal  Chief,"  a  National  Council,  with  Senate  and  House 
of  Representatives,  Judicial  Districts  with  a  judge,  marshall, 
sheriff  and  deputy  sheriff  and  two  constables  for  each  District, 
and  a  complete  system  of  public  schools.  This  form  of  tribal 
self-governmenrt  was  quite  successful  for  a  number  of  years, 
until  the  increasing  white  population  of  renters,  etc.,  who  found 
themselves  without  a  voice  in  the  government,  caused  the  United 
States  to  seek  extension  of  Federal  authority  over  the  entire 
Territory,  which  was  accomiplished  in  recent  years,  and  then 
lands  were  allotted  in  severalty  and  the  Indian  was  absorbed  into 
the  white  man's  Grovernment. 


Southern  Indian  Tribes  223 


CHAPTER  XX 

The  Renewed  Mission  Up  to  the  Civil  War,  1861 
Arrived  in  the  Territory,  the  missionaries  made  inquiries  at 
once  about  the  Moravian  Indian  families  already  in  the  new  home, 
and  information  received  was  most  gratifying.  They  learned  that 
the  conduct  of  the  IMoravian  Cherokees  on  the  long  journey  had 
been  above  reproach  and  they  had  gotten  for  themselves  a  good 
name  with  the  officers  of  the  Government.  General  Arbuckle, 
now  stationed  at  Fort  Gibson,  was  their  warm!  friend*  and 
through  his  efforts  about  eight  Moravian  famdlies  had  been  en- 
abled to  settle  together  on  the  Barren  Fork  of  the  Illinois  River, 
where  there  was  a  strip  of  land  12  to  15  miles  wide.  (The  Barren 
Fork  is  the  east  branch  of  the  Illinois,  and  is  also  called  Little 
Illinois  River. ) 

The  three  Brethren,  therefore,  journeyed  on  to  the  Barren 
Fork.  One  night,  they  stopped  at  a  tavern  kept  by  an  Indian 
woman  and  as  they  were  sitting  around  the  fire,  a  young  Chero- 
kee Indian  came  in,  sat  dowTi,  but  said  nothing.  Brother  Schmidt 
asked  his  name,  whereupon  he  arose  and  said,  "My  name  is 
Thomas  Waytee.  You  were  my  instructor  at  Springplace. " 
There  was  great  joy  over  this  meeting,  as  may  be  imagined,  and 
it  seemed  the  direction  of  Providence,  for  Waytee  could  lead 
them  to  some  of  their  Indian  Brethren. 

On  their  journey  they  caane,  first,  to  Parkhill,  the  Presbyterian 
mission  station.  Here  was  Dr.  S.  A.  Worcester,  whom  we  have 
seen  laboring  and  suffering  with  the  Cherokees  in  Georgia.  He 
welcomed  them  royally.  In  Tennessee  and'  Georgia  this  good  man 
had  constantly  co-operated  with  the  Moravians  in  the  common 
cause,  and  here,  in  the  new  Territory,  he  was  the  first  to  receive 
them  and  give  them  encouragement  and  assurance  over  the  pros- 
pects for  future  work.  Elias  Boudinot — our  "Buck"  of  former 
days — was  now  with  Dr.  Worcester  as  Interpreter.  These  good 
friends  constrained  the  three  Brethren  to  remain  for  a  while  at 
Parkhill. 

*General  Arbuckle  said,  "If  ever  there  were  any  Christian  Indians, 
they  are  the  Moravian  Indians." 


224  Moravian  Missions  Among 

Greatly  strengthened,  our  missionaries  continued  their  journey 
to  the  Barren  Fork  of  the  Illinois.  Here  they  found  several 
Moravian  families,  among  them  Boas,  James  Fishinghawk  and 
Sister  W.  A.  Hicks,  and  a  plantation  had  been  selected  for  George 
Hicks,  who  had  not  yet  arrived.  Near  the  center  of  this  settle- 
ment, these  Moravian  members  had  reserved  an  improvement 
for  the  mission,  consisting  of  about  10  acres  of  cleared  land  on  a 
knoll,  with  several  acres  sowed  in  wheat.  There  were  two  good 
springs  on  the  premises  and  two  cabins,  a  blacksmith  shop  and  a 
corn  crib  had  been  built.  This  improvement  was  one-fourth 
mile  distanrt  from  the  Barren  Fork  of  the  Illinois,  which  flows 
into  the  Illinois  about  12  miles  below  this  settlement,  18  miles 
west  of  the  United  States  line,  30  miles  east  of  Fort  Gibson  and 
12  miles  distant  from  Parkhill.  The  Moravian  members  lived 
within  a  radius  of  10  miles  and  said  they  wished  to  remain  here 
permanently,  and  more  were  expected  to  settle  in  this  neighbor- 
hood. Having  been  given  power  to  act  as  a  Mission  Conference, 
and  having  permission  from  the-  Federal  Agent  to  reside  any- 
where in  the  Cherokee  Eeservation,  the  Brethren  bought  this 
improvement  for  $550.  Soon  they  were  fairly  well  settled  in 
their  new  home  and  began  to  breathe  more  freely.  Christmas, 
1838,  found  20  of  their  former  communicants  around  the  Lord's 
Table. 

Chief  John  Ross  had  given  these  Brethren  a  letter  of  recom- 
mendation to  the  Chiefs  already  in  the  west,  in  part  as  follows : 

"To  the  Chiefs  and  People  of  the  Cherokees,  west: 

"My  Friends:  In  great  haste  I  write  you  these  lines,  merely  to 
recommend  to  your  acquaintance,  hospitality  and  friendship,  the  Rev. 
John  R.  Smith,  the  Rev.  Miles  Vogler  and  Mr.  Herman  Ruede.*     Some 

*  Herman  Ruede  was  born  near  Salem,  N.  C,  Sept.  29,  1818.  The  first 
four  years  of  school  were  spent  at  Bethabara,  N.  C,  and  from  there  he 
was  taken  to  Salem.  The  Rev.  Henry  A.  Schultz,  pastor  at  Friedberg, 
N.  C,  took  great  interest  in  him  and  gave  him  private  lessons  in  Latin, 
French  and  Greek.  Bro.  Ruede  taught  school  at  Friedberg  and  there 
continued  his  preparation  for  mission  service. 

Brother  Ruede  was  married. to  Carolina  Burkhart  at  Salem,  Oct.,  1847, 
but  his  wife  lived  only  a  short  time.  A  second  marriage  took  place  at 
Bethlehem,  Pa.,  August  4, 1853,  when  Brother  Ruede  married  Miss  Maria 
Smith. 

On  his  return  from  the  Cherokee  mission,  Bro.  Ruede  taught  school 


Southern  Indian  Tribes  225 

of  you  will  recognize  in  Mr.  Smith  "Sawanookee,"*  the  devoted  mis- 
sionary of  Springplace  and  the  untiring  friend  of  the  Cherokees  and  of 
the  human  race  generally. 

"These  gentlemen  go  out  as  missionary  agents  of  the  Society  of  the 
United  Brethren,  commonly  styled  Moravians,  with  the  view  of  re- 
suming missionary  labors  among  our  people  in  the  west  under  the 
patronage  of  their  Society.  I  trust  you  will  take  them  by  the  hand  as 
friends  and  receive  their  talk  with  open  ears  and  consider  it  with  a 
generous  and  wise  heart. 

"I  need  not  state  the  fact  to  you,  for  it  will  be  well  remembered  by 
many  of  you,  that  the  first  missionary  school  establishment  in  our 
Nation,  which  had  so  usefully  been  conducted,  was  by  the  Society  of 
Salem  from  whence  these  good  friends  come. 

"John  Ross,  alias  Kroweskowee." 

Brother  Schmidt  wrote,  that  within  a  radius  of  several  hun- 
dred miles  lived  Cherokees,  Creeks,  Seminoles,  Choctaws,  Osages, 
Shawanose,  Delawares,  Senecas,  etc.,  and  that  among  them  all 
there  had  never  been  such  a  hunger  for  the  Word  of  God  as  was 
now  manifest.  This  tits  in  with  the  striking  prophetic  utterance 
made  by  Zeisberger  shortly  before  his  death : 

"When  the  clouds  and  storms,  hanging  over  the  Indians  for  a  long 
time,  have  passed  and  there  is  calm  again;  when  the  time  of  the 
present  indifference  will  have  passed;  when  Satan  will  have  spent  his 
force  against  the  Indians;  better  times  will  come  when  the  Indians 
have  moved  out  of  the  territory  of  the  white  men  and  put  across  the 
Mississippi.  Then  there  will  again  be  work  for  the  Brethren  among 
them  and  blessed  times  of  refreshing." 

Miles  Viogler  returned  to  Salem  early  in  1839.  Bro.  Schmidt 
had  strongly  recoraimiended  to  the  Provincial  Helpers'  Conyference 
that  a  married  couple  should  now  ibe  in  the  field,  and  for  this 
reason,  Bro.  Vogler  had  been  invited  to  come.    He  was  united  in 

at  Bethania  and  did  Home  mission  work  in  the  mountains.  Later,  he 
taught  in  the  Moravian  Parochial  School  at  Bethlehem.  He  was  pub- 
lisher of  "The  Moravian"  from  1858  to  1862.  He  went  to  Kansas, 
settling  there  in  1877.  He  died  at  Kill  Creek,  Osborne  Co.,  Kansas,  De- 
cember 29,  1888. 

*  The  Northern  Indian." 
15 


226  Moravian  Missions  Among 

marriage  to  Sr.  Sophia  Dorothea  Riiede,*  in  February  of  1839, 
in  Salem. 

Several  paragraphs  from  the  story  of  their  journeyf  to  Indian 
Territory  will  be  of  interest. 

"On  the  11th  of  March,  1839,  we  commenced  our  journey,  after  a  very- 
sad  farewell  from  home  and  friends.  We  traveled  by  stage  to  Wythe- 
vllle,  Va.,  where  I  met  with  some  old  scholars  from  the  Academy,  as 
also  with  Mrs.  McComas,  and  other  ladies  with  whom  I  had  become 
acquainted  at  Salem.  Leaving  Wytheville,  we  passed  on  by  the  White 
Sulphur  Springs,  and  the  Salt  Mines,  traveling  by  stage  to  Charleston 
on  the  Kanawha,  where  we  took  a  steamboat  for  Cincinnati.  Here  we 
spent  a  week  in  order  to  make  purchases  for  the  mission.  On  Sunday 
we  went  to  church  and  heard  Rev.  Lyman  Beecher.  Mr.  Edmund  Zevely 
was  at  that  time  in  Cincinnati  and  showed  us  some  attention.  Our  boat 
was  not  very  pleasant,  as  the  steerage  was  crowded  with  hogs,  the  city 
being  a  great  pork  market.  The  river  is  very  beautiful,  but  the  city 
was  smoky,  owing  to  the  many  factories,  and  the  weather  rather  cloudy 
and  rainy,  so  that  our  stay  was  not  at  a  very  favorable  time. 

"After  finishing  our  business  in  the  city,  we  took  passage  on  a  very 
nice  steamboat,  with  quite  a  number  of  passengers,  going  west.  At  the 
mouth  of  the  river  and  all  along  some  left  for  other  quarters,  and  only 
continued  with  us  down  the  Mississippi  and  up  the  Arkansas  River. 
Sailing  up  the  Arkansas  River  was  rather  monotonous  until  arriving  at 
Fort  Smith,  where  we  found  a  boat-load  of  Seminole  Indians  which  had 
come  from  Florida  going  on  to  some  western  section.  They  presented 
a  most  striking  appearance,  more  savage  than   any  I   had   ever   seen. 

*  Sophia  Dorothea  Ruede  was  born  Feb.  22,  1809,  at  Friedberg,  N.  C. 
At  the  age  of  11,  she  entered  Salem  Female  Academy  and,  at  19,  re- 
turned to  that  institution  as  a  teacher.  Becoming  interested  in  mission 
work  among  the  Cherokee  Indians  through  her  sister  and  brother-in- 
law.  Sister  and  Brother  H.  G.  Clauder,  of  the  Oochgelogy  and  Spring- 
place  mission  stations.  Sister  Ruede  went  out  with  them  and  remained 
several  years  in  the  Cherokee  country,  up  to  1834,  teaching  in  the  mis- 
sion school,  mainly,  during  the  two-year  sojourn  of  the  mission  with 
Capt.  McNair  in  Tennessee.  Thus  she  was  well  prepared  for  later 
service  among  the  Cherokees,  whom  she  loved  dearly.  After  her 
marriage,  she  served  with  her  husband  with  great  success  in  the  Chero- 
kee mission  up  to  Oct.,  1844,  when  they  were  called  to  mission  service 
in  the  West  Indies.  Almost  eight  years  were  spent  here  and  then,  in 
1852,  came  a  call  to  go  back  to  the  Cherokees.  Bro.  Vogler  died,  after 
two  years  of  service,  August  1,  1854,  and  Sister  Vogler  returned  to 
Salem.  She  was  a  member  and  an  officer  of  the  Female  Missionary 
Society  of  Salem.     She  died,  January  8,  1889,  at  Salem. 

t  See  Bibliography  No.  29. 


Southern  Indian  Tribes  227 

They  were  yelling  and  dancing  and  behaving  awfully,  so  that  my 
courage  almost  failed  me  to  live  among  Indians. 

"At  Fort  Smith,  we  had  to  hire  horses  to  prosecute  our  journey,  as 
there  was  no  other  way  of  traveling.  Good  riding  horses  were  scarce, 
and  so  we  took  the  best  we  could  get.  We  were  now  entering  the  Indian 
Territory  and  riding  horseback  was  very  fatiguing,  especially  as  my 
nag  was  a  poor  mule  and  hard  to  keep  in  motion. 

"We  traveled  on  under  most  unfavorable  circumstances,  until  we 
finally  reached  the  house  of  the  Principal  Chief,  John  Ross,  where  we 
were  very  hospitably  received  and  entertained  on  the  14th  of  April.  On 
the  following  day,  we  went  up  to  Parkhill,  the  Presbyterian  station.  We 
met  with  a  very  cordial  welcome  from  Mr.  and  Mrs.  Worcester,  the  mis- 
sionaries. After  resting  a  few  days  at  the  urgent  invitation  of  Mr.  and 
Mrs.  Worcester,  we  set  out  for  Barren  Fork,  our  destination.  The 
country  was  now  in  beautiful  spring  verdure,  and  our  road  through 
prairie  land  beautifully  green,  with  many  flowers.  One  place,  near 
Illinois  River,  was  particularly  pretty,  where  we  rode  almost  without  a 
road  over  beautiful  beds  of  violets  and  other  flowers,  and  overhead  we 
were  shaded  with  blooming  locust  trees  and  other  shrubbery. 

"During  the  afternoon  we  arrived  at  the  cabin,  our  future  home, 
where  we  were  met  and  welcomed  by  my  brother  Herman,  and  Brother 
John  R.  Smith.  The  house  was  small,  with  a  fireplace  where  all  the 
cooking  was  done.  The  place  looked  very  uninviting.  In  front  of  the 
house  was  a  barren  hill  and  a  great  deal  of  undergrowth  of  brush-wood. 
We  had  to  bring  our  water  at  least  a  quarter  of  a  mile  both  for  cooking 
and  washing.  Help  of  any  kind  was  hard  to  get.  Bro.  Herman  had  con- 
structed a  trough  out  of  a  tree  to  use  for  a  wash-tub,  for  which  I  found 
abundant  use,  as  our  traveling  clothes  were  all  ready  for  the  wash-tub. 

"There  was  not  much  cooking  to  do  as  there  was  daily  only  corn 
bread  and  bacon.  Of  the  latter  we  had  purchased  a  supply  at  Cincin- 
nati and  meal  could  be  gotten  by  going  15  miles  to  the  nearest  mill." 

Brother  J.  R.  Schmidt,  who  had  come  to  the  Territory  only 
temporarily,  for  the  purpose  of  helping  to  establish  the  mission 
on  new  ground,  bade  farewell  to  the  Cherokee  mission  and  mis- 
sionaries within  a  few  days  after  the  Voglers  arrived  and  re- 
turned to  Salem,  bringing  with  him  encouraging  reports  of  the 
work  thus  far  accomplished.  There  were  now  about  14  families 
around  the  Barren  Fork  and  the  hunger  for  the  Word  of  Life 
was  most  gratifying. 

Brethren  Vogler  and  Ruede  spent  imich  time  visiting  the 
families  within  several  miles  of  the  mission.  Services  were  held 
in  the  little  mission  cabin,  for  which  purpose  some  rude  benches 
had  been  constructed. 


228  Moravian  Missions  Among 

During  the  summer  there  was  a  great  deal  of  siokness — fever 
and  ague — among  the  families  of  the  Barren  Fork  settlement. 
At  one  time  the  three  memibers  of  the  mission  family  were  down 
and  not  able  to  help  one  another.  Of  this  experience,  Mrs.  Vogler 
w^rote:  "We  were  14  miles  from  any  doctor,  and  had  no  one  to 
send.  By  and  by,  Doctor  Butler,  on  his  way  home  to  Parkhill, 
called,  not  knowing  of  our  being  sick.  He  kindly  left  medicine 
and  directions  how  we  should  use  it,  also  told  us  not  to  eat  beef 
nor  use  sweet  milk;  the  latter  we  did  not  have  and  beef  we  had 
eaten  but  once,  as  that  was  a  scarce  article.  We  improved  slowly, 
after  taking  medicine.  Brother  Hermlan  was  first  convalescent, 
and  shortly  after  Dr.  Butler's  visit,  Mrs.  Worcester  kindly  in- 
vited us  to  Parkhill  to  spend  a  few  wrecks.  Mr.  Vogler  returned 
to  Barren  Fork,  and  I  remiained  under  the  very  kind  treatment  of 
Mrs.  Worcester,  who  knew  as  well  as  any  physician  how  to  treat 
miy  case,  and,  in  a  few  weeks,  I  w^as  able  and  anxious  to  go  home. ' ' 

It  was  a  sad  time  of  sickness  and  death  with  the  Indianis,  many 
of  whom  still  lived  in  tents,  not  having  been  able  to  build  houses 
since  their  arrival  in  the  Territory  a  year  before,  and  were, 
therefore,  suffering  from  exposure.  The  Indian  Sister,  Sarah 
Bithia  Hicks,  faithful  member  always,  passed  away  on  August 
22,  1839.  Bro.  and  Sr.  Vogler  were  present  at  her  bedside  and 
sang  hymns,  and  prayed  with  her  and  the  Good  Shepherd  was 
very  real  to  her  as  she  entered  the  Valley.  Her  dying  request 
was  that  Bro.  and  Sr.  Vogler  might  take  care  of  her  two  younger 
children,  Sarah  and  Nancy.  After  Bro.  Vogler  had  preached 
the  funeral  sermon,  they  took  these  little  girls  to  the  mission 
cabin,  stowing  them  away  as  best  they  could. 

Attendance  upon  the  services  increased  when  the  sickness 
abated  and  Vogler  and  Ruede  built  an  open  shelter  for  a  meeting- 
house and  organized  a  Sunday  School  with  16  scholars.  The  first 
accession  to  membership  was  Jesse,  the  son  of  Israel,  received  by 
Adult  Baptism  after  a  good  confession  of  faith.  There  was  great 
rejoicing  over  this  in  the  congregation  and  on  the  part  of  the 
missionaries. 

The  year  1839,  besides  sickness,  witnessed,  also,  much  discord 
among  the  Cherokees.  Those  who  had  been  residing  in  the  west 
for  some  time  wished  the  newer  immigrants  to  come  under  their 
laws,  without  re-electing  Chiefs.     The  Boss  party  objected.     A 


Southern  Indian  Tribes  229 

Council  was  held  but  the  opposing  factions  would  not  compromise. 
•Hatred  between  many  members  of  the  "Ross  Party"  and  the 
"Treaty  Party"*  was  implacable.!  Major  Ridge,  John  Ridge$ 
and  Elias  Boudiuot,$  all  of  the  Treaty  Party,  were  foully  mur- 
dlered  by  some  Cherokees  of  the  opposing  party,  much  to  the  dis- 
tress of  Chief  John  Ross,  who  had  never  countenanced  violence. 
Finally,  Chief  Ross  proposed  that  an  equal  number  of  men  be 
chosen  from  each  side  to  draw  up  a  new  code  of  Statutes  which 
should  then  become  the  law  of  the  land.  Both  parties  agreed, 
buried  their  differences,  the  Committee  was  selected  and,  in  due 
timie,  the  Constitution,  as  revised  and  amended  by  them  was 
adopted  and  John  Ross  was  elected  Principal  Chief.  With  a 
stabilized  government,  the  Cherokees  entered  upon  a  career  of 
ever  increasing  advancement  and  prosperity  and  became  the 
leaders  in  wealth,  culture  and  influence,  of  the  Five  Civilized 
Nations. 

Returning  to  the  misision,  we  find  our  missionaries,  in  1840, 
ready  to  change  their  location.  The  Barren  Fork  vicinity  had 
proved  most  unhealthful,§  as  we  have  seen,  and  several  of  the 
INIoravian  families  were  preparing  to  move  away.  A  number  of 
the  members  were  living  in  the  neighborhood  of  Beattie's  Prairie, 
about  40  miles  north  of  Barren  Fork,  others  were  intending  to 


*  Instigators  of  the  Treaty  of  1835,  by  which  part  of  the  Cherokee 
Nation  entered  into  an  agreement  with  the  United  States  pledging  the 
whole  Nation  to  remove  from  east  of  the  Mississippi  to  the  Territory. 

t  The  missionaries  suffered  much  anxiety  under  these  perturbed  con- 
ditions in  the  Nation.  One  day  an  Indian  came  to  the  mission  cabin 
and  asked  the  way  to  a  neighbor's  house.  He  was  intoxicated  and  it 
was  readily  seen  that  his  asking  for  information  was  not  the  real  object 
of  his  coming.  He  cursed  all  missionaries  bitterly  and  said  they  were 
the  cause  of  the  Cherokees  having  been  driven  from  their  eastern  lands. 
He  pulled  out  a  big  knife  and  said  he  would  kill  Vogler  if  he  did  not 
quit  the  country.  Mrs.  Vogler  ran  to  their  neighbor,  Miller,  who  came 
and  had  a  hard  time  trying  to  persuade  this  Indian  to  leave,  which  he 
finally  did  only  after  severe  threats  by  Miller. 

tFormer  Springplace,  Georgia,  scholars  of  the  Moravian  mission 
school. 

§  Bro.  Vogler  attributed  this  unhealthful  condition  to  the  many  creeks 
and  ponds  around  Barren  Fork.  In  summer  time,  a  green  slime  settled 
on  these  and  vitiated  the  atmosphere  with  a  disagreeable  odor. 


230  Moravian  Missions  Among 

move  here  and  the  wish  was  expressed  that  the  mission  might, 
likewise,  be  remloved  thither.  Consulting  with  Conference  in 
Salem,  advice  was  received'  that  the  missionaries  might  settle  at 
Beattie's  Prairie,  if  the  National  Council  of  the  Cherokees  would 
give  permission.  Chief  John  Ross  kindly  brought  this  before  the 
next  Council,  with  recommendation,  and  Beattie's  Prairie  was 
formally  designated  for  the  ^Moravian  mission.  Now  from  Sister 
Vogler's  account : 

"We  accordingly  made  the  necessary  arrangements,  after  a  suitable 
location  had  been  selected,  and  commenced  our  journey.  Brother  Her- 
man undertook  to  drive  a  two-horse  wagon  with  most  of  our  trunks  and 
what  little  bedding  we  had.  Father  and  myself,  with  the  two  little  girls 
had  to  travel  on  an  open  wagon,  there  being  no  other  way.  We  had 
umbrellas  and  blankets  in  case  of  rain.  This  was  in  the  month  of 
March  (1840),  not  quite  a  year  since  we  arrived. 

"The  first  day  we  made  good  headway,  and  got  into  comfortable  quar- 
ters for  the  night.  The  next  day  it  was  cloudy  and  rained  some. 
Brother  Herman  traveled  ahead  of  us,  but  we  overtook  him  in  a  prairie, 
in  rather  an  uncomfortable  plight;  his  nose  was  bleeding  and  he  was 
walking  aside  of  his  wagon,  being  pretty  heavily  laden.  Here  I  felt 
homesick  and  experienced  something  of  a  poor  missionary's  life.  We 
stopped  here  in  the  prairie  and  bought  some  ginger-cakes  which  tasted 
very  good,  as  we  had  seen  none  since  coming  to  the  country.  Bro. 
Herman  had  got  considerably  ahead  of  us  and  we  saw  nothing  more  of 
him  until  we  arrived  next  day  at  Brother  George  Hicks'. 

"When  we  finally  got  through  the  prairie,  one  of  our  horses  got  sick, 
and  we  were  in  the  woods  with  no  house  near.  We  stopped  to  rest  the 
horse,  but  he  seemed  to  get  worse  instead  of  better,  so  Father  set  out 
in  the  woods  to  see  if  he  could  find  help.  He  finally  came  to  a  saw-mill, 
where  he  got  something  to  give  the  horse,  but  nothing  would  do  any 
good  and  he  died  soon  after.  Here  I  sat  in  the  wagon  with  my  little 
girls,  while  Father  went  back  to  the  saw-mill  to  get  a  horse,  where  the 
rough  men  kindly  agreed  to  give  us  their  apology  of  a  bed  where  the 
little  girls  and  I  rested  for  part  of  the  night,  and  Father  fared  the  best 
way  he  could  with  the  two  men.  We  had  some  provisions  along,  which 
served  to  appease  our  hunger  and  an  old  black  woman  made  us  some 
coffee. 

"We  succeeded  in  borrowing  a  horse  from  the  mill,  which  helped  us 
on  to  our  journey's  end,  about  six  miles  farther.  We  were  very  kindly 
received  by  our  Brother  George  Hicks  and  his  wife,  at  whose  home  we 
remained  until  we  could  move  into  a  small  cabin  near  the  spot  selected 
to  commence  the  mission. 

"The  day  after  our  arrival.  Father  and  Brother  Hicks  went  to  Mr. 
Thompson's  to  confer  about  the  place  for  a  house,  and  found  a  small  log 
cabin  about  one  mile  from  Mr.  Thompson's  which  afterwards  became 


Southern  Indian  Tribes  231 

our  house.  Mr.  Thompson  was  a  white  man  who  had  married  a  half- 
breed  woman,  but  a  good  looking  person,  and  in  every  way,  a  nice 
person.  They  had  a  large  family  of  children  and  were,  therefore, 
anxious  for  a  school.  It  was  agreed  upon  that  the  cabin  before  men- 
tioned should  be  made  habitable,  and  we  were  to  move  in  as  soon  as 
possible.  Meanwhile,  we  obtained  leave  to  put  our  boxes  and  trunks 
into  a  very  small  cabin  at  our  Sister  Lydia  Chisholm's  (Brother  Hicks' 
mother).  In  this  we  had  barely  room  for  what  few  things  we  had,  and 
used  one  of  our  goods  boxes  for  a  table,  as  we  had  nothing  of  the  furni- 
ture kind  but  three  borrowed  chairs.  The  Thompsons  were  well-to-do 
people  and  helped  us  to  many  things  we  were  in  need  of,  also  offered  to 
assist  with  the  building  and  other  work.  There  were  full-blooded 
Indians  living  in  the  neighborhood,  but  none  quite  near.  There  was, 
at  that  time,  a  great  deal  of  drinking  going  on  and  we  were  often  dis- 
turbed by  drunken  Indians. 

"Brother  Herman  and  Father  soon  commenced  fixing  up  our  future 
house,  and  had  to  go  every  morning  several  miles  to  the  place,  carrying 
their  axes,  saws  and  other  tools  with  them,  bringing  them  back  in  the 
evening,  for  fear  of  having  them  stolen.  While  they  were  gone,  it  often 
happened  that  drunken  Indians  came  by,  so  that  I  was  often  much 
afraid.  The  work  took  about  a  month;  the  lumber  that  was  needed  had 
to  be  hauled  about  20  miles,  and  we  could  get  only  enough  to  lay  half 
the  floor. 

"In  one  corner  of  the  house  was  constructed  something  to  answer  for 
a  bedstead;  in  the  other,  our  boxes  were  put,  and  in  the  space  between, 
Brother  Herman  made  up  or  down  his  bed  every  evening. 

"During  our  stay  in  this  little  cabin,  we  were  honored  by  a  visit  from 
John  Howard  Payne,  the  author  of  "Home,  Sweet  Home."  He  was 
traveling  through  the  country,  trying  to  get  information  from  the  mis- 
sionaries about  the  Indians,  being  interested  in  the  idea  of  their  being 
the  descendants  of  the  'Lost  Tribes.'  " 

The  improvements  mentioned  in  the  quotation  above  were 
bought  by  the  Brethren  for  $150.  Wiith  the  help  of  the  Indian 
Brethren,  a  sohool-house  18  x  22  feet  was  raised,  about  100  yards 
from  Vogler's  dwelling,  standing  in  a  beautiful  oak  grove  beside 
a.  good  spring.  Here,  Brother  Herman  Ruede  opened  the  school 
in  September,  1840,  with  seven  scholars,  which  nuimiber  soon  in- 
creased to  18,  Ruede  was  a  fine  teacher  and  the  school  was  a 
success  from  the  start.  The  scholars  at  Beattie's  Prairie  were 
mostly  half-breeds.  By  the  middle  of  1841,  this  school  had  be- 
come so  popular  in  the  neighborhood,  that  applications  for  ad- 
mission had  to  be  refused  for  want  of  accommodation,  and  then 
the  families  living  around — mostly  non-members — subscribed 
enough  money  for  the  erection  of  another  18  x  22  school-house, 


232  Moravian  Missions  Among 

which  was  built  forthwith  and  opened  for  girls,  while  the  first 
building  was  occupied  by  the  boys'  school.  A  large  number  of 
girls,  half-breeds,  took  advantage  of  the  school  begun  by  Sister 
Vogler,  May  3,  1841.  Brother  Vogler  supplemented  the  regular 
curriculum  with  weekly  Bible  instruction,  ' '  Our  schools  gave  us 
pleasure  and  we  felt  as  if  we  had  indeed  commienced  the  mission 
work. ' ' 

Brother  Vogler  was  kept  very  busy,  for  he  had  several  preach- 
ing places.  Services  at  Beattie's  Prairie,  held  at  first  in  the 
homes  of  the  mem<bers,  were  conducted  in  the  school-house.  A 
Sunday  School  had  been  orgamzed  imimediately  upon  arrival  of 
the  missionaries  and  now,  with  ample  room,  five  classes  were  ar- 
ranged* and  Delila  Hicksf  and  Martin  Thompson,  with  the 
missionaries,  served  as  teachers.  The  program  on  Sundays  at 
Beattie  's  Prairie  was  as  follows :  Sunday  School,  10  a.m.  to  12 
nil.,  followed  b}^  preaching.  Then  Bible  lesson  and  reciting  of 
Scripture  verses  until  3  p.m.  These  missionaries  and  Cherokee 
Christians  must  have  been  in  dead  earnest ! 

Regular  preaching  appointments  were  kept  at  Barren  Fork, 
where  the  mission  improvements  had  been  rented-  when  the  mis- 
sionaries removed.  George  Hicks  usually  accompanied  the 
preacher  to  Barren  Fork  and  served  as  Interpreter.  At  one  par- 
ticularly blessed  service,  20  communicants  sat  around  the  Lord's 
Table.  On  such  a  visit  to  Barren  Fork,  Brother  Vogler  stopped 
in  at  Brother  Richard  Sander's  house  on  Spring  Creek,  21  miles 
distant  from  Beattie's  Prairie,  and  learned  of  the  death  of  his 
mother.  Sister  Salome  Elizabeth  Sanders.  She  had  been  a  Mother 
in  Israel  and  had  lived  a  bright,  consistent  Christian  life  among 
her  own.  Her  son  said  that  she  had  departed  with  joy  to  be  with 
her  Lord.  Also,  the  wife  of  Brother  Emmanuel,  of  Barren  Fork, 
had  gladly  exchanged  earth  for  heaven.  Brother  Vogler  notes, 
with  a  tinge  of  sadness,  the  passing  of  these  and  other  sterling 
converts  of  the  old  Springplace  mission  whose  places  are  not  be- 
ing so  rapidly  filled. 

*  The  Sunday  School  Union  of  Moravian  Schools  of  Stokes  County, 
N.  C,  contributed  $20  for  Bibles,  etc.,  to  this  school. 

t  Daughter  of  Brother  Geo.  Hicks.  She  had  received  her  education  in 
the  Moravian  mission  at  Springplace,  Georgia,  and  was  then  brought  by 
her  father  to  Salem  Female  Academy  where  Miss  Ruede,  now  Mrs. 
Vogler,  had  been  one  of  her  teachers. 


Southern  Indian  Tribes  233 

Yogler  preaches  statedly,  like\nse,  in  a  little  Indian  village  1^ 
miles  distant  from  the  Beattie's  Prairie  mission.  Large  audiences 
assemble  and  to  them  Brother  George  Hicks  interprets  the 
preacher's  message  from  the  Word  of  God.  Full-blood  Cherokees 
live  in  this  village  and  they  do  not  like  to  come  to  the  services  at 
the  mission,  for  the  reason  that  whites  assemlble  there,  with  the 
half-breeds,  for  worship. 

Another  call  for  missionaries  came  from  Spring  Creek,  21  miles 
south  of  Beattie's  Prairie,  where  Brother  Richard  Sanders  was 
located.  Full-blood  Cherokees  lived  in  this  neighborhood.  Four 
other  ]\l!0Tavian  families  lived  near  him  and  Brother  Vogler  had 
visited  them  several  times,  as  their  settlement  lay  in  the  direct 
route  to  Barren  Fork.  It  'was  a  healthful  locality,  fertile  and 
well  watered.  Several  of  the  Barren  Fork  families  contemplated 
removing  to  this  place,  hence  a  school  and  a  missionary  were 
greatly  desired.  The  Brethren  Boas  and  Elmmanuel  were  already 
holding  little  services  at  Spring  Creek  each  Sunday  and  there 
was  much  interest.  Consequently,  the  petition  of  these  people 
for  a  preacher  and  teacher,  was  forwarded  by  Vogler  to  Salem, 
where  it  called  forth  praise  and  thanksgiving  to  God  and  the  de- 
termination to  send  assistants  into  this  hopeful  and  widening 
field. 

At  this  time,  the  Single  Brother,  Gilbert  Bishop,*  of  Bethle- 

*  Gilbert  Bishop  was  the  son  of  Charles  David  and  Anna  Maria 
(Schneckenburg)  Bishop  and  was  born  March  20,  1817,  Bethlehem,  Pa. 
He  learned  the  cabinet-making  trade  with  Benjamin  Eggert,  of  Bethle- 
hem. Later  he  went  to  Salem,  N.  C,  to  work  at  his  trade,  and  there 
offered  for  mission  service  among  the  Indians.  He  went  to  the  Cherokee 
mission  at  New  Springplace,  Indian  Territory,  in  1841.  On  May  16, 1844, 
he  was  united  in  marriage  to  Miss  Margaret  Louise  Morris,  of 'New  Jersey, 
at  Bethlehem,  and  returned  with  her  to  the  mission,  where  she  died  in 
1846  and  was  buried  at  New  Springplace.  Bishop  received  a  written 
ordination  as  a  Deacon  of  the  Moravian  Church,  July,  1845.  On  Sept. 
14,  1847,  he  married  Sister  Clarissa  Marietta  Warner,  and  continued  at 
New  Springplace  until  1862,  when  he  was  compelled  to  leave  on  account 
of  the  Civil  War.  He  returned  with  his  family  to  Bethlehem  and 
shortly  after  took  charge  of  the  buckwheat  and  oatmeal  mill  there 
until  1874,  when  he  moved  to  Hummel's  mill,  above  Bethlehem,  for 
several  years  and  then  returned  to  Bethlehem,  working  at  cabinet- 
making  and  repairing  and  devoting  the  proceeds,  in  later  years,  to 
mission  causes.    He  died  Sept.  23,  1907. 


234 


Moravian  Missions  Among 


hem,  Pa.,  who  had  been  on  a  visit  to  Salem,  and  had  made  a 
favorable  impression  there  as  a  good  young  man  and  a  skillful 
cabinet-maker  and  had  received  permission  to  settle  in  Salem  to 
follow  his  trade,  expressed  a  desire  to  serve  in  the  Indian  mission 
and  was  ready  for  service  among  the  Cherokees,  should  his 
parents  consent,  which  they  did.    The  Brethren  of  the  Ctoference 


I    :^"  ^ 


David  Zeisbercer  Smith. 


in  Bethlehem  added  their  blessing  and  the  call  was  extended  to 
Brother  Bishop.  Another  missionary  was  sent  into  the  field  with 
Bishop,  namely,  young  Brother  David  Zeisberger  S'mith,  who 
graduated  from  the  Theological  Semdnary,  in  1841.  He  had  been 
born  on  the  Cherokee  mission  field  and  was  a  promising  young 
man  who  could  render  splendid  service  in  the  mission  schools  in 
addition  to  his  la^bors  as  a  misisiomary.  With  the  full  approba- 
tion of  his  parents,  living  in  Salem,  a  call  was  extended  to  him 
and  he  accepted.* 

*  David  Zeisberger  Smith,  son  of  Johan  Renatus  and  Gertraut  (Spain- 
hower)    Schmidt,    was   born   June   21,    1821,   at   Springplace,    Cherokee 


Southern  Indian  Tribes  235 

Bishop  and  Smith  were  called  to  a  last  interview  with  the 
Salem  Helpers'  Conference  on  Aug.  29,  1841.  They  were  in- 
structed to  be  teachers  in  the  mission  schools  and  helpers  in.  the 
mission,  both  in  spiritual  and  temporal  work.  They  were  given 
$1,000,  part  of  which  was  to  be  used  to  defray  outfits  and  travel- 
ing expenses  and  the  balance  was  to  be  paid  to  the  local  mission- 
aries. August  30.  these  Brethren  met  with  the  Congregation  at 
Salem  for  the  last  time,  when  the  members  blessed  them  and  sent 
them  forth.  They  went  by  wagon  to  Charleston,  W.  Va.,  by  boat 
on  the  Kianawha,  Ohio,  and  down  the  Mississippi,  but  found  the 
Arkansas  River  so  low  that  boats  were  uncertain,  hence  they 
went  by  mail-stage  to  Little  Rock,  Ark.,  and  on  this  trip  had 
their  first  wonderful  experience  of  seeing  and  riding  over  the 
great  prairie.  They  arrived  at  Beattie's  Prairie,  Oetober  4, 
having  been  obliged  to  pay  $45  for  transportation  for  the  last  80 


Nation,  Ga.,  while  his  parents  were  missionaries  there.  His  father  gives 
the  following  reasons  for  the  boy's  name:  1.  In  remembrance  of  the 
great  Apostle  to  the  Indians,  David  Zeisberger.  2.  So  that  he  might  re- 
member that  his  forbears  were  descended  from  members  of  the  Ancient 
Moravian  Church — his  great  grandfather  was  Melchior  Schmidt  from 
Zauchtenthal  in  Moravia.  (David  Zeisberger  was  also  a  native  of 
Zauchtenthal.)  He  entered  the  Moravian  Theological  Seminary  as  a 
member  of  the  class  of  1841.  While  at  Bethlehem  he  organized  and  was 
the  first  president  of  the  Young  Men's  Missionary  Society,  an  organiza- 
tion that  has  accomplished  and  is  still  doing  great  good  in  the  cause  of 
Christ.  Brother  D.  Z.  Smith  was  ordained  a  Deacon  of  the  Moravian 
Church  on  March  23,  1845,  by  Bishop  W.  H.  Van  Vleck  and  married, 
April  17,  1845,  to  Elizabeth  Benezet  Kummer,  at  Bethlehem,  Pa.  Smith 
served  in  the  Cherokee  mission  up  to  May,  1849,  when  he  came  east  and 
in  1850,  was  sent  by  the  Church  and  by  the  Government  on  a  journey  of 
reconnaissance  to  the  Pawnee  Indians  on  the  Platte  River  in  Nebraska. 
May,  1852,  he  was  married  to  Sister  Emma  A.  Ricksecker,  at  Hopedale, 
Pa.,  and  served  the  congregation  there  as  assistant  to  Brother  Peter 
Ricksecker  for  one  year,  when  a  call  came  to  the  mission  among  the 
Delawares  near  Fort  Leavenworth,  Kansas,  where  he  labored  until  1857, 
when  he  became  pastor  of  the  congregation  at  Line  Creek,  Mo.,  until 
1860.  He  then  lived  in  retirement  at  Nazareth,  Pa.,  until  1862,  when  he 
was  called  to  Henderson,  Minn.,  serving  there  five  years.  Followed  pas- 
torates at  Sharon,  0.,  1867  to  1870;  Chaska,  Minn.,  1870-'73;  Friedberg, 
N.  C,  1873-'77;  Bethabara,  N.  C,  1877-'80.  He  then  lived  in  retirement 
at  Laketown,  Minn.,  but  served  the  congregation  as  far  as  health  would 
permit.     Brother  Smith  died  February  21,  1884,  at  Laketown. 


236 


Moravian  Missions  Among 


miles  of  the  journey !     There  was  joy  that  night  in  the  mission 
cabin  on  the  prairie  ! 

Bishop  and  Smith  found  the  missionaries  at  Beattie's  Prairie 
repairing  the  dwelling  and  the  school-houses  in  preparation  for 
winter.  Of  the  augmented  mission  family,  Sister  Vogler  writes : 
"In  the  course  of  time,  Brethren  Bishop  and  Smith  were  sent  to 
assist,  the  former  to  superintend  the  building  of  the  new  house, 


Samuel  Stotz  Warner. 


and  the  latter  to  take  charge  of  the  school.  I  was  glad  to  give  up 
the  school,  as  there  was  enougli  for  me  to  do  in  my  housekeeping, 
since  there  were  more  in  our  family,  and  not  often  help  at  hand. 
We  now  also  bought  a  oow,  which  made  work,  but  the  milk  and 
butter  came  very  good.  Father  had  built  a  very  neat  'spring- 
house,'  across  a  little  stream  at  the  foot  of  the  hill,  near  the 
spring. ' '  Brother  Bishop,  with  Ms  trade,  must  have  been  exceed- 
ingly useful  at  Beattie's  Prairie.  He  w^as  kept  busy  making 
tables  and  other  articles  of  furniture  of  which  the  family  had 
long  been  in  great  need. 


Southern  Indian  Tribes  237 

The  close  of  the  year  1841  found  a  total  of  72  souls  in  the  care 
of  the  Moravian  mission  among  the  Cherokees  at  Beattie's 
Prairie  and  out-stations. 

Operations  at  Spring  Creek  began  in  1842.  The  Indian  settlers 
here  were  discouraged  because  no  National  District  School  had 
been  allotted  them  and  according  to  the  Cherokee  law,  no  denomi- 
national school  could  be  begun  without  the  sanction  of  the  Coun- 
cil. Representations  were  made  to  Chief  Ross,  through  Brother 
Greorge  Hicks,  and  a  petition  filed  asking  that  the  decision  not  to 
allow  a  school  under  the  Moravian  Society  be  reconsidered  and 
that  Brethren  Smith  and  Ruede  be  permitted  to  come  to  Spring 
Creek  and  open  a  IMoravian  school.  Chief  Ross  replied  favorably, 
saying  that  if  these  Brethren  would  begin  a  school,  the  move 
would  have  his  approbation  and  he  would  work  for  the  sanction- 
ing of  the  school  by  the  next  Council.  Wrote  Chief  Ross: 
"Above  all,  I  am  anxious  that  the  Council  should  have  an  oppor- 
tunity to  correct  its  mistaken  policy  in  regard  to  the  best  inten- 
tions of  our  dear  friends,  the  Moravians,  whose  devotedness  to  the 
true  welfare  of  the  Cherokees  has  been  uniform  and  steadfast. ' ' 

This  good  will  of  the  Chief  encouraged  the  Brethren  to  make  a 
beginning  at  Spring  Creek,  and  in  June,  1842,  the  erection  of 
the  school-house  was  begun.  The  Spring  Creek  Brethren  worked 
loyally  with  Bishop,  Ruede  and  Smith  and  in  several  weeks  cabin 
and  school  were  completed.  Bishop 's  skill  was  especially  valuable 
in  the  making  of  windows  and  doors.  Chimneys  were  blocked  up 
like  the  walls  and  then  the  flues  and  the  outside  plastered  with 
clay  until  no  wood  was  visible.  The  school  was  20  x  15  feet,  the 
cabin,  somewhat  larger.  The  buildings  stood  at  the  intersection 
of  Spring  Creek  and  the  military  road. 

Sept.  11,  1842,  the  first  meeting  was  held  lat  Spring  Creek  and 
the  school-house  was  consecrated  for  church  and  school  purposes. 
A  very  earnest  and  happy  congregation  gathered.  Brother  Vogler 
preached  from  the  73d  Psalm.  EUick  Sanders  interpreted.  After 
a  short  intermission,  the  Lord's  Supper  was  observed  with  11 
guests.  Joseph  Sanders  was  received  as  a  comimunicant  member. 
The  station  received  the  name  "New  Springplace, "  in  remem- 
brance of  the  old  mission  in  Georgia.  School  opened  on  Sep- 
tember 19,  with  21  scholars.  Many  parents  were  present  for  the 
opening  session  of  song  and  prayer.     Bro.  Bishop  had  made  an 


238  Moravian  Missions  Among 

alphabet  of  large  letters.  The  scholars,  some  of  them  grown 
young  men  and  women,  were  very  much  interested  and  eager  to 
leam ;  the  majority  of  them  had  never  attended  school  before. 
Chief  Ross,  who  had  gone  on  a  long  journey  east  and  come 
through  Bethlehem,  Pa.,  brought  a  trunk  full  of  books  from  that 
congregation  for  the  school  and  church  at  New  Springplace.  An- 
other encouragement  came  from  the  Council  of  1842 :  a  permit 
was  issued  by  that  body  for  a  Moravian  school  at  New  Spring- 
place. 

Brethren  Ruede  and  Bishop  were  in  charge  of  this  new  station. 
To  quote  from  the  narrative  of  their  experiences:* 

"Our  school  has  commenced  on  Monday,  the  19th  inst,  when  we  made 
the  beginning  of  our  labor  with  21  Cherokee  boys  and  girls,  only  two 
speaking  English,  and  one  or  two  have  been  in  a  school  for  a  few 
months,  but  mostly  entirely  ignorant  of  English.  They  learn  rapidly 
and  it  becomes  more  and  more  interesting  to  them. 

"These  children  are  not  accustomed  to  be  under  any  restraint,  and  if 
school  does  not  interest  them  they  will  stay  at  home  and  parents  have 
no  authority  or  do  not  exercise  it.  If  only  we  can  keep  up  their  spirit 
and  make  learning  pleasant! 

"Brother  Ruede  is  a  fine  teacher  and  has  had  some  experience.  I, 
therefore,  am  very  willing  to  be  assistant  only  and  often  have  need  to 
cry  for  patience  and  a  cheerful  heart  and  mind  in  this  work  in  which  I 
surely  never  have  engaged  to  gratify  my  own  pleasure  or  desire,  but 
simply  to  do  the  will  of  Him! 

"Brother  W.  Henry  has  masoned  out  our  fireplace  with  limestone,  and 
it  is  very  neatly  done,  so  that  we  have  a  comfortable  fireplace  about  four 
feet  wide  to  give  a  cheerful  blaze  for  the  comfortable  enjoyment  of  our 
own  fireside. 

"I  suppose  it  will  be  satisfactory  to  my  dear  mother  to  hear  some  re- 
port from  th^  culinary  department.  Biscuit  and  corn  bread  is  the  bread 
we  commonly  make.  You  will  smile  to  hear  that  I  have  been  baking 
and  cooking,  but  I  am  rather  an  awkward  hand.  Often  my  biscuits  will 
not  rise  properly;  another  time  the  crust  got  to  be  so  hard  that  they 
called  them  'death-balls!'  I  have,  however,  since  retrieved  my  reputa- 
tion by  some  good  bakings.  We  bake  with  pearlash.  Potatoes  and  some 
rice  is  all  we  have  to  boil,  and  pickled  pork  to  fry.  Coffee  we  put  in  a 
bag  and  pour  boiling  water  over  it,  in  this  way  it  needs  no  clarifying. 
"We  get  one  quart  of  milk  daily  from  W.  Henry's  and  the  children  bring 
it  when  they  come  to  school.  Soap,  we  are  to  receive  from  our  Cherokee 
Sister,  Agatha  Sanders,  in  exchange  for  soap-grease.  She  also  does  our 
washing  and  necessary  mending  as  well  as  she  can.    Formerly,  she  lived 

*  See  Bibliography  No.  27. 


Southern  Indian  Tribes  239 

in  the  family  of  David  Smith's  father  at  Oochgelogy  and  speaks  some 
English. 

"The  mission  is  obliged  to  my  mother  for  the  towels  with  which  she 
has  supplied  me.  We  are  using  them  and,  in  fact,  nowhere  can  purchase 
an  article  for  that  purpose.  My  blue  cotton  drilling  pantaloons  are 
living  and  doing  service  every  week  day;  a  remarkable  stuff!  I  would 
also  wish  my  dear  mother  to  be  without  any  anxiety  respecting  other 
clothing;  I  am  well  supplied." 

In  July,  1843,  Brother  Herman  Ruede  was  called  to  the  mis- 
sion among  the  Delawares  in  New  Westfield,  Kansas,  and  Brother 
D.  Zeislberger  Smiith  came  from  Beattie's  Prairie  to  be  with 
Bishop  in  the  work  at  New  Springplace.  Instructions  had  been 
reoeivedi  from  Salem-  to  proceed  with  the  erection  of  a  new  house 
so  that  a  mission'ary  couple  could  be  accomimodated  and  put  in 
charge  of  this  promising  station.  Before  Ruede  left,  the  house 
had  been  raised,  and  now  Bishop  was  making  doors  and  windows 
and  Smith,  with  the  help  of  some  Indian  Brethren,  was  covering- 
the  roof. 

Progress  during  the  year  was  slow  on  the  building,  in  the 
school  and  in  the  real  work  of  the  mission.  This  was  due  to 
persistent  attacks  of  fever,  which  rendered  Bishop  and  Smith 
helpless,  alternately;  sometimes  both  Brethren  lay  sick  and  at 
one  time  they  were  in  such  w^retched  health  that  Vogler  came 
dowTi  with  the  wagon  and  took  them  back  to  Beattie's  Prairie, 
where  for  a  w^hole  month  they  were  un.der  the  care  of  Sister 
Vogler.  To  combat  the  fever  the  missionaries  used  a  home-made 
decoction  of  dogwood  bark,  cherry  bark  and  Cayenne  in  prefer- 
ence to  some  very  indifferent  Peruvian  bark.  Bishop  wrote,  after 
repeated  attacks  of  fever,  "0  that  the  Lord  would  have  mercy 
on  us  and  grant  us  the  precious  boon  of  health !  But  His  gracious 
will  and  purpose  be  done  with  us ! " 

October  1,  Brother  Peter  was  baptized  and  Brother  John's 
wife,  "Tooka, "  received  from  the  Methodist  Church,  both  of 
these  accessions  being  at  Beattie  's  Prairie. 

At  the  close  of  the  year  a  letter  eamie  to  Bishop  inviting  him 
to  come  to  Salem  for  a  visit.  If  possible,  he  was  to  be  married 
while  in  the  east  and  then  to  return  to  the  Cherokees  to  take  full 
charge  of  New  Springplace.  Brother  Bishop  was  a  very  consci- 
entious man  and  eager  to  do  the  Lord's  will,  yet  he  had  been 
trained  as  a  cabinet-maker  and  not  as  a  missionary.     Often  he 


240  Moravian  Missions  Among 

upbraided  himself  because  making  tables,  etc.,  gave  him  so  much 
pleasure  while  preaching  and  teaching  were  so  hard  for  him. 
Nevertheless,  after  a  great  struggle  with  himself — he  went  into 
the  school-house,  shut  the  door  and  prayed  it  out — he  accepted 
the  call,  trusting  in  Grod  to  see  him  through ! 

Accordingly,  Brother  Smith  was  left  in  charge  of  New  Spring- 
place  while  Bishop  took  his  journey  early  in  the  year  1844^ 
Everything  went  well  with  Smith,  alone  at  his  post  of  duty,  and 
he  labored  under  Ged's  blessing.  The  Passion  Week  was  a  par- 
ticularly refreshing  season,  during  which  three  full-blood  Chris- 
tian Cherokees  took  part  in  the  services  held  each  night.  Wm. 
Henry  read  in  Cherokee  the  story  of  the  Saviour's  last  week. 
Boas  followed  with  an  exhortation  and  Richard  Sanders  closed 
with  prayer.  The  congregations  kept  growing  with  each  night 
and  Easter  Sunday,  the  culmination,  was  for  them  a  day  wiiich 
the  Lord  had  made.  A  few  weeks  later,  Smiith  was  taken  down 
with  such  a  severe  attack  of  fever  that  it  became  necessary  for 
Brother  Vogler  to  come  and  take  him  in  the  wagon  to  Beattie's 
Prairie.  Thus,  for  the  second  time.  New  Springplace  was  left 
without  a  missionary  for  a  season,  due  to  sickness;. 

Meanwhile,  on  May  16,  1844,  the  marriage  of  Brother  Gilbert 
Bishop  and  Sr.  Margaret  Louise  Miorris  had  taken  place  at  Beth- 
lehem, Pa.,  and  they  arrived  at  the  mission  on  June  26.  Sr. 
Bishop  contracted  fever  and  ague  at  once  and  in  the  months  that 
followed   she   was   subjected   to   much   sickness   and    suffering. 

Brother  D.  Z.  Smith  was  associated  with  the  Bishops  at  New 
Springplace  and  the  w^ork  in^  congregation  and  school  was  very 
encouraging.  A  full-blood  Cherokee,  U-di-ku-yee-ski,  one  day 
came  to  Bishop  to  have  a  yoke  fixed  and  asked  him  for  a  copy  of 
the  Scriptures.  Bishop  encouraged  this  man  to  take  upon  him 
the  yoke  of  Christ.  Preparations  were  made  to  erect  a  new 
church  at  this  station ;  hitherto,  the  log  house  built  by  Bishop'  in 
1842  served  both  for  church  and  school  purposes.  In  these  outer 
labors  as  well  as  the  spiritual  work  of  the  mission,  New  Spring- 
place  was  developing  some  fine  Christian  .mien ;  among  them, 
Wiilliara  Henry,  Israel  and  George  Hicks  gave  promise  of  future 
great  usefulness  to  the  mission.  Brother  Smith  was  invited  to 
come  east  at  the  close  of  1844  tO'  find  a  suitable  companion  for 
service  among  the  Cherokees,  where  another  couple  was  now 
needed. 


Southern  Indian  Tribes  241 

Brother  Miles  Vogler  had)  accepted  a  call  to  the  West  Indies 
in  October,  1844.  "Father's  health  had  for  some  time  been  very- 
poor,  and  he  thought  a  change  would  benefit  him.  I  was  not  very 
happy  about  the  call,  still  I  acquiesced,  hoping  it  might  be  the 
Lord 's  will. ' '  Thus  writes  Sr.  Vogler.  Before  these  missionaries 
left,  a  complete  round  of  visitation  to  all  the  Moravian  members 
Avas  made,  involving  150  miles  of  travel,  after  which  the  Voglers 
took  affectionate  leave  of  their  Indian  Brethren  and  Sisters. 

While  in  the  east,  Brother  Smith  aroused  great  interest  in  the 
Cherokee  mission.  The  congregations  north  and  south  con- 
tributed towards  the  church  to  be  built  at  New  Springplace  and 
the  co-operation  of  the  Young  Mten's  Missionary  Society  of  Beth- 
lehem and  Female  Missionary  Society  of  Salem  was  enlisted,  the 
latter  organization  donating  $30  "toward  a  new  chapel  at  Spring- 
place."  Brother  Smith  and  Sister  Elizabeth  Kummer*  were 
united  in  marriage  April,  1845,  at  Bethlehem,  Pa.,  and  started 
on  their  journey  on  May  5,  arriving  at  Beattie's  Prairie,  June 
21.  This  station,  which  now  received  the  name  of  "Canaan," 
had  been  assigned  to  Brother  and  Sister  Smith. 

A  conference  of  the  missionaries  to  consider  the  whole  field 
was  held  at  Canaan,  July  10,  1845.  First  of  all,  Brother  Smfth 
handed  to  Brother  Bishop  his  written  ordination,  executed  by 
Bishop  Van  Vleck,  of  Salem,  as  a  Deacon  of  the  ^Moravian 
Church.  Next,  the  missionaries  considered'  the  instructions  re- 
ceived from  Salem  with  regard  to  Indian  Helpers  and  Inter- 
preters. Brother  Boas,  who  had  rendered  such  excellent  services 
in  this  capacity,  had  been  called  home.  Brother  William  Henry, 
of  New  Springplace,  and  Brother  Alex.  Sanders,  of  Beattie's 
Prairie,  were  to  be  designated  for  this  office  and  set  apart  for  the 
purpose,  after  careful  instruction,  by  the  laying  on  of  hands. 
They  were  to  be  Interpreters,  personal  workers  to  win  souls  for 
Christ,  and  were  licensed  to  conduct  services  in  the  absence  of 
a  missionary.  The  Salem  Conference,  also,  directed  the  Brethren 
to  proceed  at  once  with  the  building  of  the  New  Springplace 
church. 

The  two  candidates  for  the  Helper's  office  were  consecrated  at 
a  very  blessed  Communion  service  soon  after,  and  the  Indian 
Brethren  were  called  together  to  be  more  fully  informed  respect- 

*  Born  June  7,  1823,  Bethlehem,  Pa. 
16 


242  Moravian  Missions  Among 

ing  the  intended:  church  building.  They  took  up  the  project 
with  enthusiasm,  pledged  their  co-operation  and  appointed  July 
28,  for  timiber-cutting.  While  they  were  engaged  at  this  work, 
Sr.  Bishop  prepared  a  good  dinner  each  day  for  all  the  men. 

Services  at  both  stations  were  held  with  much  blessing.  Both 
Helpers  sierved  acceptably,  and  usually  followed  the  interpreta- 
tion of  the  missionaries'  sermons  with  an  exhortation  of  their 
own.  Neighborhood  Prayer  Meetings  were  held  by  them  suc- 
oessfully.  The  miembers  at  Barren  Fork  continued  faithful  and 
usually  all  assembled  for  the  monthly  preaching  service  and  cele- 
bration of  the  Lord's  Supper.  In  the  Bishop  and  Smith  families 
one  or  two  Indian  children  at  a  time,  usually  orphans,  were  enjoy- 
ing the  comforts  and  advantages  of  good.  Christian  homes.  Bishop 
was  privileged  to  perform  his  first  baptism  in  1845,  when  the 
Indian  Sister,  Sarah  Naomi,  joyfully  confessed  her  Saviour. 
Several  members  were  received  by  Right  Hand  of  Fellowship  at 
both  places  during  the  year. 

The  Rev.  D.  S.  Buttrick,  Presbyterian  missionary  among  the 
Cherokees  in  Brainerd,  Tenn.,  has  been  mentioned  frequently  in 
this  narrative  and  we  have  seen  him  always  in  brotherly  co- 
operation with  the  Moravian  missionaries.  He,  too,  had  followed 
his  converts  to  the  Territory  and  the  Presbyterian  mission  had 
been  established  at  Parkhill,  under  Dr.  Worcester,  and  at  Mt. 
Zion,  six  miles  south  of  Canaan,  in  charge  of  Brother  Buttrick. 
That  good  man  was  now  (1845)  in  very  poor  health  and  re- 
quested Brother  Smith  to  take  temporary  charge  of  his  flock, 
which  Smith  consented  to  do  and  labored  faithfully  at  Mt.  Zion 
church  and  Sunday  School,  the  Lord  owning  and  blessing  his 
efforts.  Brother  Buttrick  sought  to  regain  his  health  at  one  of 
the  niineral  springs  in  the  Territory,  but  all  treatment  was  in 
vain,  and  he  was  obliged  to  relinquish  his  work  altogether.* 

*  David  S.  Taucheechy  was  a  member  of  the  Presbyterian  mission  at 
Mt.  Zion  at  the  time  when  application  was  made  to  the  Moravians  for 
their  missionaries  to  take  charge  of  this  station.  Taucheechy,  it  will  be 
remembered,  was  one  of  the  most  promising  scholars  at  old  Springplace 
and  later  a  student  at  Cornwall.  His  repeated  desire  to  unite  with  the 
Moravian  Church  had  been  met,  each  time,  by  a  negative  lot  and 
Taucheechy  at  last  united  with  the  Presbyterians.  He  died  in  1848,  be- 
fore the  Mt.  Zion  members  had  been  received  into  the  Moravian 
Church;  nevertheless,  his  was  a  Moravian  funeral  service. 


Southern  Indian  Tribes  243 

Tlie  year  1846  brought  great  joy  and,  also,  great  sadness  to  the 
mission  and  to  the  whole  Church.  After  a  severe  winter,  we  find 
our  Cherokee  congregation  at  New  Springplace  on  Easter  Sunday, 
April  12,  inarching  to  the  graveyard  in  procession  observing  the 
Easter  Morning  Service  for  the  first  time.  At  Canaan,  Eliza 
Moody  was  baptized  and  there  were  several  professions  of  faith 
early  in  the  year.  The  work  at  Mt.  Zion  had  been  reorganized 
and  was  moving  along  smoothly  under  Moravian  leadership. 
August  1,  a  meeting  was  held  by  candle-light,  and,  after  an 
earnest  discourse,  five  Cherokees  came  forward  to  accept  Christ : 
a  widow,  Sarah  by  name ;  her  daughter-in-law,  Wa-lie ;  Uda-yi ; 
Anne  Boas;  and  a  young  woman,  Nani.  The  Spirit  of  Grod  is 
working  mightily! 

And  now,  the  deep  shadows.  Martha,  faithful  Christian  wife 
of  Helper  William  Henry,  lay  sick  unto  death  early  in  the  year. 
She  requested  her  missionaries  and  Christian  friends  to  pray  for 
her,  and  they  knelt  around  her  bed.  Expressing  the  sweetest 
confidence  in  her  Saviour,  Martha  passed  into  His  presence. 
Brother  Bishop  made  her  coffin  and  they  bore  her  to  the  grave, 
singing  hjanns  in  Cherokee. 

August  27,  Thomas  Henry  arrived  at  night  from  Canaan,  bear- 
ing the  intelligence  of  Sr.  Smith's  very  serious  illness  and  the 
request  for  the  Bishops  to  come  next  morning.  On  the  28th, 
while  on  the  way,  a  messenger  met  them  with  a  note  from  Brother 
Smith  telling  of  Sister  Smith's  decease  and  requesting  prepara- 
tions to  be  made  at  once  for  the  burial  at  Sprin,gplace.  Brother 
Smith  was  left  with  a  little  daughter,  four  montlis  old.  In  his 
grief,  he  was  yet  able  to  hold  a  Prayer  Service  on  the  night  of  his 
wife's  death,  with  his  Indian  Brethren  and  Sisters,  who  had 
gathered  in  sympathy,  and  all  were  melted  in  tears.  Next  morn- 
ing Smith  read  part  of  the  service  for  the  Burial  of  the  Dead 
with  the  Indians  who  had  assembled,  and  then  set  out  for  Spring- 
place  with  the  body  in  a  carriage.  Brother  Bishop,  in  the  mean- 
time, had  made  the  coffin  and  the  Indians  had  dug  the  grave. 
Smith  arrived  at  4  p.m^,  and  the  funeral  was  held,  a  very  large 
congregation  attending.  Brother  Bishop  made  the  address. 
Brother  Smith,  in  tears,  adding  a  few  words.  Then  the  faithful 
Cherokee  Brethren  carried  the  casket  to  Grod's  Acre,  the  pro- 
cession following  with  song  in  Cherokee  and  Sr.  Smith's  mortal 
body  was  bedded  beside  that  of  her  Indian  Sister  Martha. 


244  Moravian  Missions  Among 

Although  Sr.  Bishopi  was  far  from  well,  she  and'  her  husband 
deteniiined  to  acconiipiany  Brother  Smith  to  Canaan  to  comfort 
him  with  the  little  girl  in  the  motherless  home  as  best  they  could. 
They  returned  home  on  Sept.  1,  with  a  long-looked-for  barrel  of 
gifts  from  their  dear  parents  at  home.  Five  months  it  had  been 
on  the  way.  Arrived  at  Springplaee,  they  opened  the  barrel — we 
can  imagine  their  joy  and  pleasure — and  found  the  things  safe 
and  uninjured.  "Sept.  2 — Rejoiced  over,  examined  and  ar- 
ranged the  things. ' '  Then,  ' '  Sept.  3---Sr,  Bishop  complained  of 
fever.  Fever  seemed  to  increase,  with  great  pain  in  the  limbs. 
Bled  her  in  the  afternoon  and  cupped  her."  As  quickly  as  pos^ 
sible,  a  physician  was  brought  to  the  spot  and  he  tried  every 
remedy  available.  Tearfully,  the  members  assembled  on  Sunday 
morning,  Sept.  6.  "I  spoke  to  them  a  few  w^ords  on  the  Daily 
Text:  'Fear  not;  only  believe.'  "  When  Bishop  left  the  service 
and  hurried  to  the  bedside  of  his  wife,  the  Cherokees  held  a 
special  Prayer  Meeting  on  her  behalf.  Already,  she  was  leaning 
heavily  on  the  arm  of  her  "dear,  dear  Saviour,"  entering  the 
Valley.  Her  husband  asked  her  what  would  become  of  their 
little  son,*  and  she  replied:  "Jesus  will  show  himi  more  than 
mother's  faithfulness."  Speaking  of  her  •distant  relatives  and 
friends,  she  said :  ' '  "Wirite  them,  with  my  farewell  greeting,  that 
I  am  saved. ' '  To  her  Cherokee  members  she  sent  the  message : 
' '  Seek  ye  first  the  Kingdom  of  God,  and  his  righteousness. ' '  To 
her  husband,  the  final  message:  "Stay  with  Jesus.  We  will 
soon  see  one  another  again."  And  so  she  "fell  on  sleep."  aged 
23  years,  7  months  and  11  days !  From  Bishop's  Diary :  "There 
living  no  one  in  our  neighborhood  who  could  make  a  good  coffin 
as  I  desired  my  dear  wife  to  have  for  her  last  house,  I  engaged  in 
making  one  myself.  When  my  hands  for  grief  would  get  heavy, 
the  thought  nerved  me:  'it  is  the  last  office  of  love  I  can  in  this 
life  do  for  her.'  About  3  o'clock  in  the  afternoon  it  was  finished 
and  we  laid  her  in.  Brother  Smith  preached  the  funeral  sermon 
and  afterwards  I  addressed  our  beloved  flock,  delivering  the 
sainted  one's  last  message  of  love  to  them.  Dusk  shed  its  depart- 
ing light  before  the  grave  w^as  filled. ' ' — In  looking  over  the  little 
Cherokee  Hymmal,  the  writer  wonders  whether  the  procession 
accompanying  the  body  of  this  girl  missionary  to  its  last  resting 

*  Charles  David,  8  months  old. 


Southern  Indian  Tribes  245 

place,  did  not  use  Hyimai  No.  86,  as  indicated,  of  which  one  stanza 

would  be : 

"I  would  not  live  alway;  no,  welcome  the  tomb: 
Since  Jesus  hath  lain  there,  I  dread  not  its  gloom; 
There,  sweet  be  my  rest,  till  He  bid  me  arise 
To  hail  Him  in  triumph  descending  the  skies."* 

We  will  not  stop  to  call  these  and  all  real  missionaries  heroes, 
they  are  more  than  that :  they  are  good  soldiers  of  Jesus  Christ. 
Humanly  speaking,  we  can  only  say,  How  sadly  were  the  Chero- 
kee mission-forces  crippled  and,  besides,  two  little  helpless, 
motherless  children  left  with  their  missionary  fathers  I 

Thus,  the  bodies  of  Sister  Smith  and  Sister  Bishop  rest  side  by 
side,  the  eighth  and  ninth  seed-corn,  respectively,  of  God's  holy 
harvest-field  in  the  New  Springplace  graveyard. 

The  Brethren  Smith  and  Bishop  were  fortunate  in  being  able 
to  make  temporary  arrangements  for  their  homes.  Each  had  an 
Indian  boy  who  lived  in  the  family  and  helped  with  the  work. 
Smith  engaged  Lucretia  Tiner,  sister  of  David  S.  Taucheechy,  to 
oversee  the  household  at  Canaan  and  care  for  his  little  girl,  while 
Bro.  Bishop,  with  whom  lived  William  Boas,  secured  an  Indian 
Sister,  Carolina,  widow  of  Jesse  Israel,  to  take  care  of  them  and 
the  infant  son. 

Reinforcements  came  to  the  field  May  10,  1847,  namely,  the 
Rev.  Edward  Jacob  Mockt  and  wife  Mary,  and  Sr.  Mock's  sister, 
Gertrude  Spach.  Mocks  brought  with  them  their  two  little  chil- 
dren. These  missionaries  had  been  called  to  Canaan  and  Mt. 
Zion,  where  Brother  Smith  was  in  great  need  of  help,  and  were 
heartily  welcomed  at  a  joint  Lovefeast  held  at  Canaan. 

The  work  went  forward  encouragingly.     At  all  three  stations 

*  W.  A.  Muhlenberg. 

t  The  Rev.  Edward  Jacob  Mock  was  born  Feb.  25,  1822,  in  Davidson 
County,  N.  C.  He  was  baptized  on  March  15,  1822,  by  Rev.  Ruede.  He 
united  with  the  Moravian  Church  on  June  4,  1843,  by  Confirmation, 
under  Rev.  Huebener.  On  August  29,  1843,  he  was  married  to  Sister 
Maria  Spach,  of  Stokes  Co.  (Born  May  27,  1821,  daughter  of  George 
and  Catharina  (Seitz)  Spach.) 

He  served  as  a  missionary  among  the  Cherokee  Indians  for  30  years, 
during  which  time  he  was  not  once  east  of  the  Mississippi  on  furlough. 

He  died  at  Friedberg,  N.  C,  January  16,  1887. 


246 


Moravian  Missions  Among 


new  spiritual  life  among  the  young  people  was  manifest  in  the 
y^ar  1847.  Several  years  ago,  the  young  people  had  seemed 
careless  and  indifferent,  now  they  were  earnest  and  attentive  and 
several  were  being  saved.  Another  special  meeting  was  con- 
ducted at  New  Springplace  with  good  results,  for  three  young 
men  and  five  young  women  were  admiitted  to  the  church  by  Bap- 
tism, on  profession  of  faith.     At  Mt.  Zion,  too,  there  was  a  di^- 


GiLBERT  Bishop. 

tinct  work  of  grace.  Here  five  3'oung  people  came  forward  at 
the  close  of  a  baptismal  service,  after  an  exhortation  had  been 
given  closing  with  an  invitation  to  accept  Christ. 

Death  was  constantly  claiming  valuable  members  in  1847,  es- 
pecially at  New  Springplace,  and  from  Brother  Bishop's  Diary 
it  appears  that  he  was  often  requisitioned  for  the  melancholy 
task  of  making  coffins,  both  for  members  and  non-members. 
Brother  John  Jacob's  daughter  passed  away  February  17,  happy 
in  her  Saviour.  Sister  George  A.  Hicks  died  March  7,  likewise 
trusting  in  Him.  May  14,  Nicholas  Saunders,  good  Christian 
Brother  and  one  who  was  becoming  valuable  as  an  Interpreter, 
was  called  to  his  eternal  reward. 


Southern  Indian  Tribes 


247 


New  Springplace  was  badly  in  need  of  a  teacher  and  it  seemed 
to  be  the  finger  of  God  which  pointed  to  Brother  Alanson  Wel- 
fare,* of  Salem.  His  grandfather,  Jacob  Wohlfarth,  had  been 
one  of  the  pioneers  in  the  old  Georgia  mission  among  the  Chero- 
ke€s.  Brother  A.  Welfare  had  had  several  conversations  with 
Bishop  Van  Vleck  regarding  service  among  the  Cherokees,  and 
when  he  heard  of  the  real  need  in  the  school,  he  offered  his  ser- 
vices for  New  Springplace.  On  August  24,  1847,  he  was  received 
as  an  Acolyte  and  began  his  journey  next  day  in  companj^  with 


Clarissa    (Warner)    Bishop 


*  Alanson  Emerson  Welfare  was  born  Sept.  24,  1824,  Salem.  N.  C. 
Parents  were  John  Thomas  and  Mary  (Towle)  Welfare.  In  1847,  he 
went  to  the  Cherokee  country,  Indian  Territory,  first  as  a  teacher  and 
later  served  as  missionary.  On  April  21,  1852,  he  was  married  to  Sr. 
Juliana  E.  Rothhaas  (daughter  of  Jacob  and  Mary  (Vogler)  Rothhaas. 
Born  Oct.  16,  1827,  near  Salem,  N.  C.  Died  Dec.  5,  1897,  Salem,  N.  C.) 
at  Salem  and  on  April  25,  of  that  year,  was  ordained  a  Deacon  of  the 
Brethren's  Church,  by  Bishop  Herman.  He  then  returned  to  New 
Springplace  and  continued  faithfully  in  the  arduous  duties  of  the  mis- 
sion. Some  years  later,  autumn  of  1855,  ill  health  made  it  necessary  for 
him  to  give  up  his  beloved  labor,  and  for  many  years  he  lived  in  Salem, 
in  business  at  a  watchmaker.     He  died  May  4,  1883. 


248  Moravian  Missions  Among 

some  men  who  were  going  to  Iowa.    Toward  Welfare's  outfit,  the 
Female  Missionary  Society  of  Salem  had  contributed  $40. 

A  conference  of  the  missionaries  was  held  at  Canaan,  July  27, 
1847,  and  Bishop  writes :  ' '  Our  Conference  ca.me  to  the  decision 
that  under  present  circumstances,  it  is  advisable  that  I  proceed  to 
Bethlehem  to  get  a  wife.  I  wrote  a  letter  to  Brother  Van  Vleek 
to  this  effect.  Also  wrote  to  parents  with  -an  enclosure  to  C.  M.  W. 
I  rode  over  to  Maysville  to  put  them  into  the  office."  Later  de- 
velopments explain  ' '  C.  M.  W. ' '  She  was  Sister  Clarissa  Marietta 
Warner,  the  wife  Brother  Bishop  was  to  receive  when  he  came 
east. 


Alanson  Welfare. 

Little  Charles  Bishop  was  left  with  the  Cherokee  Brother, 
William  Henry,  where  Carolina  Israel  would  look  after  him,  and 
Brother  Bishop  began  his  journey  on  August  10.  On  September 
14,  he  was  married,  in  Bethlehem,  to  Sister  Warner*  and  they  set 
out  on  the  return  journey  immediately. 

*  Clarissa  Marietta  Warner,  born  July  10,  1821,  was  the  daughter  of 
Peter  and  Anna  (Schneider)  Kern,  of  Nazareth,  Pa.  She  taught  in  the 
Nazareth  Parochial  School  for  some  time.  On  May  7,  1844,  she  was 
married  to  the  Rev.  W.  H.  Warner,  missionary  at  Frledensthal,  St. 
Croix,  W.  I.,  who  died  June  20,  1845.  Sister  Warner  returned  to  Bethle- 
hem, teaching  in  the  Young  Ladies'  Seminary  up  to  the  time  of  her 
marriage  with  Gilbert  Bishop.    She  died  June  6,  1902,  at  Bethlehem,  Pa. 


Southern  Indian  Tribes  249 

Work  on  the  church  for  New  Springplace  was  pushed  with 
energy  in  1848.  February  11,  sonue  Cherokee  Brethren  began  the 
hauling  of  stone  for  the  foundation.  For  months  previous,  tim- 
ber had  been  cut  and  prepared  for  the  building.  Shingle-blocks 
(for  splitting  into  shingles)  were  cut  February  16.  March  9, 
Brother  Bishop  began  mason  work  on  the  foundation,  assisted  by 
Brother  W.  Henrv.    Sills  were  laid  on  March  13  and  14,  and  on 


Edward  Jacob  Mock. 

the  15th  and  16th,  with  the  help  of  about  40  neighbors,  the  frame- 
work was  raised.  All  the  skilled  labor  and  real  carpenter  work 
was  done  by  Brother  Bishop,  who  worked  at  the  building  when- 
ever his  other  duties  did  not  occupy  his  time.  Bricks  for  the 
chimney  were  hauled  a  great  distance  and  laid  up  in  lime  made 
by  Bishop  in  the  kiln  he  had  built  at  New  Springplace.  The  close 
of  1847  saw  the  church  under  roof  and  the  walls  completed. 


250 


Moravian  Missions  Among 


Cherokees  oontiniied  to  apply  for  Baptism,  showing  that  the 
faithful  preaching  of  the  Gospel  was  accompanied  by  the  blessing 
of  God.  Nine  Candidates  received  the  Sacrament  of  Baptism  at 
New  Springplace  on  Easter  Sunday,  1848,  and  several  were  added 
to  the  church  at  Canaan  and  at  Mt.  Zion. 

Brother  Smith  and  Sister  Gertrude  Spach  were  united  in 
marriage  on  April  18,  1848.  Their  happiness  and  united  labors 
were  of  short  duration  :  after  a  few  months,  Brother  Smith  was 


Church  at  New  Springplace. 


again  plunged  into  deep  bereavement.  Sister  Smith  having  been 
called  Home,  Nov.  21,  1848.  Brother  Smith  left  the  mission  in 
1849,  entering  upon  long  years  of  service  in  the  Church  in  other 
fields. 

The  year  1849  was  one  of  particular  blessing  at  all  three  sta- 
tions. New  Springplace  witnessed  a  memorable  event  when,  on 
Sunday,  Get.  14,  the  new  church  was  consecrated.  The  building 
was  28  feet  square,  and  by  means  of  a  movable  partition  under 
the  gallery,  the  room  could  be  divided  into  two  parts,  one  of 
which  served  both  for  Sunday  School  and  day  school.  There 
were  two  stoves  so  that  each  part  of  the  church  could  be  heated 
separately. 


Southern  Indian  Tribes 


251 


On  Saturday  before  the  day  of  oonsecration,  two  preparatory 
services  were  held  by  Brother  Bishop  with  a  discourse  at  each 
and  a  Lovefeast  at  "early  candle  light."  Lovefeasts  were  always 
irnich  enjoyed  by  the  Indians  and  this  particular  occasion 
brougiht  a  record  attendance.  Brother  and  Sister  Bishop  had 
prepared  coffee  and  buns  for  over  one  hundred,  and  their  sup- 
plies were  just  sufficient  to  serve  the  congregation.  Sunday 
dawned  beautiful,  and  a  real  Lord's  Day  it  was  for  the  Cherokee 
miisision !  Brother  Mock  and  family  had  come  from  Canaan  for 
the  services.     At  the  first  service,  Brother  Bishop  gave  a  con- 


Chapel  and  School  at  New  Springplace. 


densed  review  of  ^Loravian  missions  among  the  Cherokees  from 
the  beginning  on  the  Savannah  River,  Georgia,  in  1735,  and 
stated  that  thirty  years  ago,  the  meeting-house  at  old  Spring- 
place,  Cherokee  Nation,  Georgia,  had  been  consecrated.  Bishop 
then  preached  on  the  text:  "But  will  God  in  very  deed  dwell 
with  men  on  the  earth?  Behold,  heaven  and  the  heaven  of 
heavens  cannot  contain  thee ;  how  much  less  this  house  which  I 
have  built!"*  Then  he  pronounced  the  words  of  consecration 
and  prayer,  followed  by  Mock,  Bishop  and  a  Cherokee  Brother. 
The  second  service  was  held  by  Brother  Mock,  who  preached  the 
dedicatory  sermon.     Thereupon,  two  adults,  husband  and  wife, 

*2  Chronicles  6:18. 


252 


Moravian  Missions  Among 


wpre  baptized.  Their  name  was  "  Gotoqiiasky, "  to  which,  in 
Baptism,  were  prefixed  ' '  Abraham] "  and  ' '  Sarah. ' '  The  celebra- 
tion of  the  Holy  Oommunion  brought  this  blessed  day  to  a  fitting 
close. 

The  school  was  re-opened  after  completion  of  this  building  and 
Brother  Alanson  Welfare's  health  had  been  so  far  restored  that 
he  could  again  undertake  his  work.  Ten  scholars,  on  an  average, 
attended  the  school.  Several  orphan  children  were  received  into 
the  mission  family,  where  the  missionaries  carefully  watched 
over. their  temporal  and  spiritual  growth  and  welfare.     These 


Parsoxage  at  New  Springplace. 

children  assisted  in  house  and  field  wherever  practicable,  thus  re- 
paying in  part,  the  expenses  of  their  board  and  clothing. 

Preaching  was  maintained  at  four  places  in  the  vicinity  of  New 
Springplace  during  1849,  some  miembers  living'  in  each  of  these 
localities.  The  Cherokee  Brethren  themselves  started  and  kept 
up  a  weekly  Cottage  Prayer  Meeting  which  was  productive  of 
much  good.  Six  adults  were  added  to  the  flock  during  the  year, 
making  a  total  of  78  souls  in  the  care  of  New  Springplace. 

At  the  close  of  the  year.  Brother  John  Jacob  is  suffering  greatly 
in  the  acute  stages  of  Tuberculosis,  but  gives  this  testimony:  "I 
do  not  grieve  over  miy  sickness  and  suiSerings;  I  trust  in  my 
Saviour  alone,  and  I  am  assured  He  will  accept  me." 


Southern  Indian  Tribes  253 

Canaan  and  Mt.  Zion  report,  in  part,  as  follows  for  1849 : 

"At  the  beginning  of  the  year,  we  experienced  very  cold  weather.  The 
meetings  at  Canaan  and  Mt.  Zion  were,  nevertheless,  well  attended,  some 
coming  without  shoes  over  the  frozen  ground  and  snow. 

"Early  in  the  spring,  a  Sunday  School  was  opened  at  both  places  and 
each  was  numerously  attended.  Some  of  the  neighbors  kindly  took  an 
active  part  and  assisted  in  the  teaching  of  the  same.  The  scholars  com- 
mitted many  Cherokee  and  English  hymns  to  memory. 

"During  the  summer,  we  were  enabled,  besides  the  meetings  on  Sun- 
days, to  keep  services  on  week-days  at  four  different  places  and  the 
people  attended  the  same  very  well.  All  these  meetings  were  held  upon 
request  of  the  people  themselves  and  more  requested  than  could  be 
gratified. 

"The  day-school  was  very  encouraging  and  was  kept  throughout  the 
year,  with  some  intermission,  in  order  to  be  able  to  do  some  necessary 
labor." 

Five  sonls  were  won  for  Christ  from  heathenism  at  these  places 
during  the  year,  bringing  the  total  numiber  in  care  of  Canaan 
and  Mt.  Zion  to  75. 

The  years  1850  and  '51  were  marked  by  steady  growth  and 
progress  in  each  station  and  by  the  absence  of  hindering  circum- 
stances to  the  work  of  grace.  An  interdenominational  organiza- 
tion, "The  Spring  Creek  Bible  Society,"  was  formed  for  the  dis- 
semination of  the  Holy  Scriptures,  and  13  of  our  Cherokee 
Brethren  joined  in  this  good  work. 

Brother  Alaruson  Welfare's  health  continued  poor  and  even 
with  Brother  and  Sister  Bishop's  assistance,  the  school  work  was 
growing  too  heavy  for  him.  By  permission  of  the  authorities  in 
Salem,  he  set  out  thither  on  a  journey  of  recreation,  Oct.  4,  1851, 
in  company  with  the  Indian  Brother,  Archie  Henry.  By  spring, 
1852,  he  had  recruited  strength  sufficiently  to  warrant  his  return, 
and  after  his  marriage  and  ordination.  Brother  Wielfare  and  wife 
began  their  journey,  reaching  New  Springplace,  June,  1852. 
Both  were  stricken  with  fever  almost  immediately  after  their 
arrival.  Sr.  Welfare  recovered  quickly,  but  Brother  Welfare's 
wias  a  long,  lingering  illness.     Additional  help  at  Springplace 


254  Moravian  Missions  Among 

was  urgent,  and  Brother  Samuel  Warner,*  of  Salem,  who  had  ex- 
pressed a  willingness  to  serve  the  Lord  in  this  mission,  was  called 
to  service  and  set  out  in  company  with  Archie  Henry,  returning 
to  his  home  from  Salem. 

Cherokee  Brother  Jesse  Israel  was  received;  as  a  Helper  in  the 
mission  on  October  11,  1851.  Brother  Bishop  delivered  the 
charge  to  him  and  Brother  ]\Iock  followed  with  an  exhortation  to 
the  entire  congregation,  numerously  assembled  on  that  day. 

The  winter  of  1851  to  '52  was  bitterly  cold,  the  thermtometer 
at  times  registering  10°  below  zero.  Smallpox  was  prevalent  and 
many  families  connected  with  the  mission  were  down  with  this 
and  other  contagious  diseases.  The  missionaries  and  their  fami- 
lies were  graciously  spared  amid  an  epidemic  of  several  diseases 
which  spread  over  the  entire  Cherokee  Reservation.  Our  Brethren 
labored  early  and  late  visiting  the  sick,  praying  with  them  and 
giving  miedicine,  aiding  the  destitute  and  burying  the  dead.  Both 
New  Springplace  and  Canaan  were  sorely  tried  by  the  deaths  of 
Cherokee  Brethren  Thomas  Henry  and  Jesse  Israel.  Both  were 
yet  in  the  prime  of  life  and  both  had  been  extremely  valuable, 
combining  rare  talents  with  the  greatest  faithfulness  as  Helpers 

*  Samuel  Stotz  Warner  was  the  son  of  Benjamin  and  Anna  (Stotz) 
Warner  and  was  born  in  Salem,  N.  C,  June  21,  1832.  He  received  his 
education  in  the  Boys'  School  of  Salem.  April  1,  1847,  he  united  with 
the  Moravian  Church  at  Salem  and  in  1850,  when  only  20  years  old,  he 
offered  himself  for  missionary  service  as  teacher  in  the  school  among 
the  Cherokees.  After  six  years  of  labor  here,  he  was  appointed  to 
mission  service  in  the  West  Indies.  Before  going  to  the  tropics,  he 
was  married  to  Miss  Josephine  Fenner,  of  Bethlehem,  Pa. 

His  charge  was  first  on  the  Danish  Island  of  St.  Thomas  and  here  he 
was  ordained  a  Deacon  by  Bishop  Westerby.  Thirty  years  of  his  life 
were  spent  in  the  West  Indian  mission,  serving  on  St.  Thomas,  St. 
Croix,  St.  Jan  and  Antigua.  In  the  year  1880  he  became  a  member  of 
the  Executive  Board  of  the  Eastern  Province  of  the  West  Indian  field, 
and  its  Treasurer.  In  1882,  he  was  ordained  a  Presbyter.  He  served  in 
this  office  until  1888,  when  ill  health  compelled  him  to  leave  the  mission. 
Brother  Warner  lived  in  retirement  at  Bethlehem,  Pa.,  at  the  time  of 
his  death,  January  2,  1912. 

Rev.  Samuel  Warner  was  a  brother  of  the  well-known  musician  and 
composer,  Massah  Miksch  Warner,  of  Philadelphia,  Pa. 


Southern  Indian  Tribes  255 

and  Interpreters,  Henryf  at  Springplaee  and  Israelf  at  Canaan 
and  Mt.  Zion.  Their  decease  was  greatly  lanuented  by  the  mis- 
sionaries, who  found  themselves  asking,  ''Where  can  others  be 
found  to  replace  them?" 

The  new  meeting-house  at  Canaan  was  finished  in  October, 
1852.  Besides  members  of  the  congregation,  a  number  of  heathen 
living  in  the  neighborhood  had  cheerfully  assisted  in  its  erection. 
Mt.  Zion  was  in  encouraging  condition,  and,  in  both  stations, 
there  were  now  84  souls  under  Brother  Mock's  care.  This 
Brother's  health  was  very  much  impaired,  and  often  he  had  relied 
upon  the  late  Brother  Jesse  Israel  to  keep  a  service  in  one  or  the 
other  place.  Additional  missionaries  were  sorely  needed  and  the 
Provincial  Helpers'  Conference,  with  the  consent  of  the  Unity's 
Elders'  Conference,  called  Brother  and  Sister  Miles  Vogler  from 
St.  Kitts,  W.  I.,  back  to  the  work  among  the  Indians,  and  the 
call  was  accepted,  although  they  were  pleasantly  situated  in  the 
West  Indies.  But  they  loved  their  Indians !  The  Voglers  arrived 
in  Salem,  July,  1852,  and  set  out  for  the  Territory,  as  soon  as 
circumstan<3es  would  permit.  An  infant  daughter  wias  held  in 
the  mother's  arms  for  all  the  weary  miles  of  the  long  journey, 
only  to  find  her  little  grave  in  the  far  west. 

Brother  Vogler,  who  took  charge  of  Mt.  Zion,  lived  with  his 
family  in  a  house  17  x  19  feet,  all  in  one  room,  which  served  as 
living-room,  dining-room  and  bedroom.  The  kitchen,  12  x  14, 
was  separate,  and  had,  originally,  been  Brother  Buttrick's  sludy. 
' '  It  was  a  small  house,  though  neat,  with  fine  shade  trees  around 
it.    The  spring  is  in  the  woods  quite  a  distance  from  the  house." 


t  Thomas  Henry  was  in  his  30th  year  when  called  Home.  As  a  boy, 
he  had  been  a  pupil  at  old  Springplaee,  Ga.,  while  Byhan  and  Clauder 
were  laboring  there.  Later,  he  found  his  Saviour  and,  possessing  gifts 
and  willingness,  was  appointed  Interpreter  in  1847.  He  served  with 
great  devotion  and  success.  During  his  last  illness  he  was  taken  to 
Canaan,  where  he  received  medical  attention,  which,  however,  was  of  no 
avail.    In  confidence  and  joy  of  the  Lord,  he  departed  to  be  with  Him. 

t  Jesse  Israel  was  also  a  former  scholar  of  the  Georgia  mission  and 
was  baptized  in  youth.  He  was  appointed  as  Interpreter  in  1847  and 
became  Helper  at  Canaan  and  Mt.  Zion  in  1851.  He  was  a  man  of  great 
talent  and  great  zeal  for  God;  withal  he  walked  in  unaffected  humility 
before  his  fellow  men.    He  died  trusting  in  God. 


256  Moravian  Missions  Among 

"Father's  Interpreter  was  named  Miller,*  a  good  man  who  was  often 
at  the  house.  The  Indians  often  came  to  visit  us  and  had  names  like 
these — 'Red-bird,'  'Mrs.  Tiger,'  etc.  Red-bird's  son,  Lunie,  lived  with  us 
and  commenced  teaching  Will  and  myself  Cherokee,  but  when  Father 
found  that  he  was,  at  the  same  time,  instructing  us  in  badness,  our 
studies  were  stopped  at  once.    I  remember  how  sorry  we  were. 

"At  this  time,  Father  taught  during  the  summer  season.  Will  and  I 
were  in  the  class  with  some  little  Indians  by  the  name  of  Potts.  I 
learned  to  read  from  the  'Frank  Book'  (by  the  word  method)  which  is 
still  in  existence.  I  do  think  Father  was  a  born  teacher.  We  loved  his 
stories,  and  he  took  great  delight  in  us.  When  we  did  wrong,  he  was 
strict  and  stern  so  that  we  feared  to  disobey."! 

A  year  of  retrogre&sion  came  with  1853.  Among  the  Cherokees 
in  the  vicinity,  but  not  connected  with  the  mission,  much  liquor 
was  being  sold  and  circulated,  although  this  was  prohibited  in  the 
Territory.  Brother  Warner  wrote  that  some  of  the  Indians  who 
came  to  services  showed  but  little  interest,  walking  in  and  out 
during  the  meeting  and  in  the  midst  of  t'he  sermon.  Many  came 
who  did  not  even  enter  the  church.  Good  Interpreters  could 
scarcely  be  found  and  there  seemed  no  desire,  on  the  part  of 
such  as  possessed  the  ability  to  qualify  for  that  office.  It  was 
bard  to  get  the  children  to  come  to  school  as  the  parents  seemed 
indifferent  about  the  schools  and  cared  little  whether  their  chil- 
dren learned  or  not. 

No  offieial  visitation  had,  up  to  this  time,  been  made  from 
Salem  to  the  Cherokee  mission  sinee  its  removal  to  the  west.  The 
Helpers'  Conference  decided,  in  1854,  to  heed  the  urgent  calls 
from  the  missionaries  for  such  a  visit,  and  Bishop  John  C  Her- 
mant  was  asked  to  carry  out  this  arduous  undertaking,  which  he 
decided  to  do,  in  spite  of  advancing  years.     In  the  company  of 

*  Avery  Miller,  a  former  scholar  of  Springplace,  Ga. 

t  See  Bibliography  No.  30. 

t  Bishop  John  Gottlieb  Herman,  born  at  Niesky,  Silesia,  in  1789. 
Became  identified  with  the  American  congregations  in  1817.  1836-'44, 
member  of  Helpers'  Conference  at  Bethlehem,  Pa.  1844-'49,  member  of 
Unity's  Elders'  Conference  at  Berthelsdorf,  Saxony.  1849  to  time  of 
death,  1854,  member  of  Helpers'  Conference  at  Salem,  N.  C.  Buried  in 
Missouri,  his  body  being  fetched,  in  1855,  by  Bro.  Fogle  to  Salem,  where 
it  rests  in  the  Moravian  graveyard. 


Southern  Indian  Tribes  257 

Brother  Augustus  Fogle,  of  Salem,  the  journey  was  begun. 
Augustus  Fogle 's*  diary  gives  such  a  graphic  account  of  the  trip, 
the  visit  at  the  mission  stations  and  the  sad  return  journey  that 
it  is  deemed  wise  to  incorporate  his  narrative,!  somewhat  abbrevi- 
ated from  the  original. 

"A  Journey  from  Salem,  N.  C,  to  the  Cherokee  Nation  by 
way  of  New  Salem,  Illinois." 

"Ap7:  20,  ISo-'i.  This  morning  a  few  minutes  after  seven  o'clock, 
Bishop  Herman  and  I  started  on  a  journey  to  the  Cherokee  Nation,  via 
Hope,  Ind.,  and  New  Salem,  111.  We  were  accompanied  by  Bro.  Her- 
man's family.  Rev.  Robt.  and  Emil  de  Schweinitz  and  Bro.  Bahnson.  At 
Mr.  Sneider's  we  took  dinner  and  fed  our  horses.  When  we  started 
again  the  Brethren  Bahnson  and  E.  de  Schweinitz  returned  but  the  rest 
went  on  with  us.  In  the  evening  about  6  o'clock  we  arrived  at  Mr. 
Elisha  Banner's,  where  we  stopped  for  the  night.  Today  we  came 
thirty-one  miles. 

"Apr.  21.  This  morning  Bro.  R.  de  S.  and  Bro.  Herman's  family  bade 
us  farewell  and  commenced  wending  their  homeward  way  and  Bro. 
Herman  and  myself  went  on  our  way.  We  passed  through  Mt.  Airy 
about  10  o'clock  and  took  dinner  at  the  house  of  Mr.  Simmons.  This 
afternoon  we  crossed  the  Blue  Ridge  at  Fancy  Gap.  It  was  somewhat 
smoky,  and  we  could  not  enjoy  the  scenery,  only  the  fine  water  falls. 
A  short  time  before  sundown  we  arrived  at  Mr.  Mitchell's,  where  we 
stopped  for  the  night.     Today  we  came  twenty-six  miles. 

"Apr.  22.  We  made  a  late  start  and  passed  through  Hillsville  about 
9  o'clock.  About  12  o'clock  we  passed  the  splendid  scenes  of  Poplar 
Camp.     At  3  o'clock  we  crossed  New  River  at  Jackson's  Ferry.     In  a 

*  Augustus  G.  Fogle,  son  of  Christian  and  Anna  (Stoehr)  Fogle,  was 
born  Mar.  3,  1820,  at  Salem,  N.  C.  Attended  Salem  Boys'  School  and 
learned  cabinet-maker  and  carpenter  trades.  In  1844,  he  married 
Lucinda  Snyder,  of  Friedberg,  N.  C.  He  was  extremely  fond  of  travel- 
ing and  became  very  useful  to  the  Church,  making  short  trips  with 
ministers  and  lay  workers  to  all  points  within  the  Southern  Province 
whenever  called  upon.  His  three  long  trips  for  the  Church  were  to  the 
Cherokee  mission,  Indian  Territory,  with  Bishop  Herman  in  1854,  with 
the  body  in  1855  and  with  Rev.  G.  F.  Bahnson  in  1858.  The  first  two 
trips  were  made  with  a  team  of  horses  and  a  three-seated  carriage.  On 
the  trip  with  Bro.  Bahnson,  the  railroad  could  be  used  for  several 
stretches  which  had  been  built  since  1854.  Horses  and  carriage  were 
sold  where  the  railroad  began  and  others  bought  where  it  ended.  Bro. 
Fogle,  later  in  life,  was  elected  as  Sheriff  of  Forsyth  Co.,  N.  C,  for 
one  term.     He  died,  Salem,  N.  C,  April  19,  1897. 

t  The  Diary  of  the  return  journey  was  written  by  Mrs.  Miles  Vogler. 
17 


258  Moravian  Missions  Among 

short  time  we  arrived  at  Mr.  Raper's,  where  we  stopped  for  the  night. 
Came  27  miles  today. 

"Apr.  23.  It  being  Sunday,  we  rested  at  Mr.  Raper's.  It  was  a  long 
and  lonely  day. 

"Apr.  26.  This  morning  the  roads  were  slippery  from  the  rain  that 
fell  last  night.  Shortly  after  9  o'clock  we  passed  through  Abington,  the 
county  seat  of  Washington  Co.  We  stayed  all  night  at  Mr.  Webb's, 
where  I  spent  a  night  when  travelling  west  with  Miss  Stauber.  We  are 
now  in  Sullivan  County,  Tenn.  Today  we  travelled  thirty  miles.  During 
the  last  12  miles  the  lightning  was  all  around  and  the  wind  was  very 
high. 

"Ap7'.  21.  This  morning  it  was  clear  again.  We  travelled  till  about 
11  o'clock,  when  we  were  overtaken  by  a  thunder-storm  and  we  were 
obliged  to  stop.  I  put  the  horses  under  a  shelter  and  we  sat  in  the 
carriage.  When  it  stopped  raining  we  directed  our  course  to  Clinch 
Mountain,  where  they  were  at  work  on  the  road.  They  were  making  a 
road  about  20  ft.  below  the  other  one.  It  was  hard  crossing.  The  men 
pulled  my  carriage  across  by  hand  and  I  led  my  horses.  We  crossed 
Holston  River  on  a  bridge.  Passed  through  Estelleville,  the  Co.  seat  of 
Scott  Co.  Court  was  in  session  as  we  passed  through.  When  we  had 
travelled  about  six  miles  further  we  had  showers  and  rain.  There  was 
a  new  turn-pike  road,  which  was  so  muddy  that  for  a  time  our  horses 
were  knee  deep  in  the  mud.    At  7  o'clock  we  stopped  for  the  night. 

•"Apr.  28.  Suffered  as  much  from  cold  as  I  did  at  any  time  last  winter. 
Bro.  Herman  has  taken  a  severe  cold.  During  the  morning  it  began 
snowing  and  continued  for  some  hours.  The  mountain  scenery  is 
splendid,  the  woods  are  already  green  and  the  snow  gives  them  a  coat- 
ing of  silver,  which  is  a  wonderful  scene. 

"Apr.  29.  Still  cloudy  and  cold.  Bro.  Herman's  cold  is  no  better,  so 
we  have  concluded  to  remain  here  for  the  day.  I  spent  the  day  ex- 
ploring Temple's  Cave  and  the  Natural  Bridge. 

"Apr.  30.  The  morning  was  cloudy  and  some  snow  fell,  but  we  started 
on  our  way.  The  weather  was  so  cold,  that  icicles  two  feet  long  were 
on  the  side  of  the  mountain. 

"May  2.  This  morning  crossed  the  Cumberland  Mts.  When  we 
reached  the  top  we  entered  the  State  of  Kentucky.  The  road  was  very 
rough  and  we  had  to  stop  for  the  purpose  of  repairing  our  carriage. 

"May  5.  Today  came  38  m.  Stopped  for  the  night  at  Cave  Springs 
at  the  house  of  Dr.  Castland.    This  is  a  very  fine  country. 

"May  7.  (Sunday.)  We  never  travel  on  Sunday,  but  as  there  was  so 
much  drinking  at  the  house  have  just  left,  we  concluded  to  travel.  Took 
dinner  at  Christiansburg,  but  finding  ourselves  again  near  a  grog-shop, 
concluded  to  move  on. 

"May  8.  Crossed  the  Ohio  River  at  3  o'clock  in  the  steam  ferry  boat, 
and  landed  at  Madison,  Indiana. 


Southern  Indian  Tribes  259 

"May  9.  Made  an  early  start  to  see  whether  we  could  reach  Hope. 
After  travelling  39  m.  we  arrived  there  at  8  o'clock.  When  we  reached 
Bro.  Clauder's,  the  gate  was  opened  for  us  and  we  were  warmly  re- 
ceived. 

"May  16.  After  spending  a  few  delightful  days  at  Hope,  among  many 
old  friends  of  former  days,  we  said  farewell  and  again  set  our  faces 
westward.  Today  we  crossed  Flat  Rock  and  Blue  River  and  passed 
through  a  rich  farming  country. 

"May  19.  Have  passed  through  a  number  of  towns,  but  none  of  any 
importance.  Today  we  left  our  main  road  for  four  miles  in  order  to 
visit  Moravians  from  N.  C.  who  have  located  in  Hendrick  Co.  Before 
leaving  we  sang  a  hymn  and  Bro.  Herman  offered  prayer. 

"May  21.  This  is  a  very  thinly  settled  region  and  we  found  it  difficult 
to  obtain  lodging.  Succeeded  in  getting  in  at  a  small  house  where  we 
had  a  very  scanty  supper.  We  were  then  shown  to  a  very  narrow  and 
uncomfortable  bed,  so  I  got  the  carriage-cushions  and  Mr.  Herman's 
cloak  and  settled  down  for  the  night  in  a  corner  of  the  carriage  while 
he  took  the  bed. 

"May  22.  Ferried  the  Wabash  river.  It  was  very  high  but  by  having 
strong  hands  at  the  oars  we  landed  safely  in  Lawrence  Co.,  111. 

"May  23.  This  morning  made  an  early  start  that  we  might  reach  New 
Salem,  but  after  going  four  miles  I  found  that  one  of  our  horses  was 
sick.  We  had  to  stop  about  four  hours.  I  thought  he  would  die  but 
after  using  all  possible  remedies,  he  got  better.  I  then  borrowed  a 
horse,  and  left  him  there.  About  dark  we  arrived  at  New  Salem  and 
stopped  at  the  house  of  Bro.  E.  Senseman.  We  came  quite  unexpectedly 
for  they  did  not  look  for  us  before  the  end  of  the  week.  They  gave  Bro. 
Herman  and  myself  quite  a  nice  room. 

"May  2'i.    Went  back  for  my  horse  and  found  him  quite  well. 

••May  2-',.  Being  Ascension  day  we  had  services.  Bro.  Herman 
preached  in  the  morning  in  German,  and  Bro.  Senseman,  in  the  evening, 
in  the  English  language.  In  the  afternoon  we  went  to  Bro.  Martin 
Hauser's  to  witness  the  marriage  of  his  daughter.  We  remained  until 
after  supper. 

"May  2<!.  Today  I  was  out  in  the  country  and  planted  some  corn.  Met 
many  old  friends  during  our  stay  at  West  Salem  who  had  moved  from 

N.  C. 

"June  (J.  This  morning  after  bidding  our  friends  at  West  Salem  fare- 
well, we  resumed  our  journey.  Bro.  Senseman  and  Bro.  Martin  Hauser 
went  with  us  as  far  as  Olney,  about  fourteen  miles  from  New  Salem. 
Passed  over  fine  prairie  lands.  Stopped  for  dinner  at  Mr.  Shafer's,  who 
went  with  us  to  Olney.  Though  but  a  small  town,  it  is  improving  fast, 
as  the  O.  &  St.  Louis  R.  R.  passes  through  it.    We  visited  the  new  Mora- 


260  Moravian  Missions  Among 

vian  church,  which  though  not  yet  completed,  presents  a  pretty  ap- 
pearance. After  looking  around  over  the  church,  we  sang  a  farewell 
hymn  and  parted  from  Bro.  Hauser  and  Bro.  Senseman. 

"June  7.  Crossed  a  prairie  12  m.  in  extent.  It  was  so  cold  that  I 
wore  my  blanket  all  day,  and  Bro.  Herman  his  cloak. 

''June  8.  Crossed  the  Kaskasia  River.  Stopped  for  dinner  at  the 
Carlisle  Hotel,  and  have  lodging  for  the  night  in  quite  a  good  house  in 
a  prairie. 

"June  9.  Passed  through  the  Looking-glass  Prairie  which  is  finely  im- 
proved. Here  I  saw  the  finest  wheat  I  have  yet  seen.  Today  the  road 
was  crowded  with  market  wagons  going  to  St.  Louis.  Met  thirty  or 
forty  German  emigrants.  After  dinner  we  went  through  the  river  hills 
which  were  well  timbered.  Arrived  at  the  ferry  about  6  o'clock.  As  we 
stood  on  the  banks  of  the  mighty  Mississippi  we  saw  many  steam-boats 
sailing  up  the  river  and  lying  at  the  wharf.  We  crossed  on  the  steamer 
St.  Louis.  The  loading  on  this  trip  consisted  of  one  four-horse  stage, 
one  buggy,  a  one-horse  wagon,  two  two-horse  wagons,  one  horseman  and 
twenty  passengers.  We  landed  in  the  south  part  of  the  city  then  went 
up  North  St.,  then  west  to  the  P.  0.  We  passed  the  Planter's  Hotel,  a 
splendid  building.  The  streets  are  very  narrow,  and  the  buildings 
mostly  four  stories  high.  My  horses  were  as  wild  as  deer,  and  the 
streets  so  crowded  with  carriages  and  wagons  that  I  could  scarcely  get 
along.  The  city  of  St.  Louis  is  2A  miles  wide  and  7  miles  long.  The 
population  is  about  160,000. 

"June  10.  The  first  night  in  Missouri  there  occurred  one  of  the  most 
remarkable  experiences  of  my  life,  when  I  look  back  upon  it  in  connec- 
tion with  the  events  that  followed.  On  leaving  St.  Louis  we  got  on  the 
upper  road  to  Jefferson  City  instead  of  the  lower  one  which  we  had  in- 
tended taking.  It  was  very  warm.  Night  came  on  and  we  could  get  no 
place  to  stop.  We  were  sent  from  house  to  house.  'No,  can't  stay,'  was 
the  answer.  The  family  had  already  retired  for  the  night  but  I  went 
Into  the  room  and  told  the  man  we  would  sleep  anywhere  and  that  I 
would  find  food  for  my  horses,  if  we  could  only  stay.  It  caused  him  to 
smile.  The  man's  name  was  Hoke.  He  said  if  we  would  go  to  bed  with- 
out supper  we  could  stay.  I  made  the  bargain.  It  was  now  10  o'clock 
and  we  had  travelled  40  miles.  He  sent  his  son  to  show  us  our  quarters. 
The  room  was  very  dirty,  but  it  was  better  than  none.  My  bed  was  at 
the  head  end  of  Mr.  H's.  In  the  morning  he  grew  restless  and  suddenly 
cried  in  a  shrill  trembling  voice:  'Augustus!  Augustus!  Augustus!'  I 
ran  to  his  bed  and  asked  what  was  the  matter.  He  said:  'There  is 
something  horrid  pending  for  me  in  this  state!'  This  shocked  me  very 
much,  but  he  would  give  me  no  explanation.  After  breakfast  we  made 
our  way  through  the  farm  to  the  public  road.  Mr.  Herman  had  but 
little  to  say  and  seemed  in  deep  thought.  When  we  got  to  the  public 
road  we  stopped  when  Mr.  H.  said:    'Now  do  as  you  like;  take  me  back 


Southern  Indian  Tribes  261 

to  St.  Louis,  or  take  the  road  to  the  left  for  the  Indian  Nation.  I  was 
too  old  to  undertake  the  trip.  But  the  Conference  wished  me  to  come. 
I  spent  a  week  in  considering,  and  was  much  in  prayer.  My  mind  urged 
me  to  go.  But  I  now  see  I  was  unfit  for  such  a  journey.  On  you  will 
depend  all.'  This  caused  me  great  distress  that  I  cannot  describe.  I 
said:  'From  here  to  Salem  is  about  900  miles  the  way  we  came  and 
about  400  miles  to  our  destination.  We  have  come  nearly  or  quite  two- 
thirds  of  the  way  and  it  would  seem  strange  to  turn  back.'  He  said: 
'Well  let  us  go  on,  but  on  you  will  depend  all.'  Of  course  this  conversa- 
tion caused  me  much  uneasiness,  especially  when,  as  we  proceeded,  he 
began  telling  me  what  to  do  if  he  should  die  on  the  way. 

"Jxine  11.  Between  St.  Louis  and  St.  Charles  we  passed  through  a 
broken  country,  very  rich  and  much  improved.  It  reminded  me  of 
Wythe  Co.,  Va.  As  we  had  to  wait  an  hour  for  the  boat  before  crossing 
the  Missouri,  I  sat  on  the  bank  of  the  river,  viewing  the  town  of  St. 
Charles  on  the  other  side.  With  three  men  on  a  raft  of  timber  we 
crossed  on  the  steamer  Teleyrop,  and  landed  at  St.  Charles.  Here  we 
spent  the  remainder  of  the  day  and  visited  the  Cathedral,  a  splendid 
edifice. 

"Jtme  12.  Passed  through  a  beautiful  prairie  today.  Stopped  for  din- 
ner at  Mr.  Shelton's.  Mr.  S.  had  been  out  hunting  and  had  the  good 
fortune  to  bring  home  a  deer. 

"June  IJf.  Passed  a  drove  of  cattle  from  Texas.  Fulton,  the  County 
seat  of  Calloway  Co.,  contains  some  handsome  buildings. 

"June  15.  Crossed  the  Mo.  and  landed  at  Jefferson  City.  The  State 
house  Is  quite  an  ornamental  building. 

''June  19.  Travelled  over  a  prairie  twenty-five  miles  in  extent.  For 
twelve  miles  we  did  not  pass  a  single  house. 

'•June  21.  Stopped  at  Mr.  McCullah's,  quite  a  good  house.  It  is  in 
Stone  Co.    The  country  is  stony  for  the  greater  part  of  the  way. 

''June  22.  Continued  in  the  Brush  prairie  for  some  time.  When  we 
got  to  the  timbered  land  there  is  a  prairie  every  seven  or  eight  miles. 
Here  our  road  lay  across  the  Ozark  Mts.  The  grassy  hills  were  green 
and  beautiful. 

"June  23.  We  crossed  Flat  Creek  eighteen  times.  About  11  o'clock 
we  corssed  the  Arkansas  Line.    About  5  o'clock  reached  Bentonville. 

"June  24.  Hurried  on.  At  1  o'clock  got  to  Maysville,  which  stands  on 
the  west  boundary  line  of  Arkansas.  On  one  side  of  the  street  live 
whites,  and  on  the  other  side,  Indians.  We  stopped  at  a  house  on  the 
U.  S.  side  and  heard  that  Mr.  Vogler  was  in  town.  I  looked  for  him  and 
found  that  he  was  gone.  After  I  got  directions  we  went  five  miles  and 
arrived  at  Mr.  Mock's  about  4  o'clock.  They  were  all  well.  They  live 
in  sight  of  the  road  leading  from  Maysville  to  Fort  Gibson.  There  are 
but  few  full-blooded  Indians  here. 


262  Moravian  Missions  Among 

''June  25.  This  is  Sunday.  I  went  three  miles  further  to  Mr.  Vogler's 
on  foot.  I  wended  my  way  through  the  woods.  When  I  reached  the 
house  Mrs.  Vogler  was  in  the  yard;  at  first  she  did  not  see  me,  but  when 
she  looked  up  she  came  running  as  active  as  a  girl.  After  some  time  we 
went  to  the  church  a  few  hundred  yards  away.  Mr.  Vogler  preached 
and  Mr.  Miller,  one  of  the  first  converts,  was  the  Interpreter. 

"June  20.  Bro.  Herman  and  I  went  to  Mr.  Vogler's,  where  we  spent 
the  day.  It  is  a  small  house,  though  neat,  with  fine  shade  trees  around 
it.    The  spring  is  in  the  woods  quite  a  distance  from  the  house. 

"June  21.  A  Conference  held  at  Mr.  Vogler's.  The  children  were  sent 
into  the  yard  to  play.  All  at  once  there  was  a  cry  and  on  running  to  the 
spot  three  wolves  emerged  from  the  copse  of  hazel  bushes  with  a  howl. 
No  one  was  hurt. 

"June  28.  This  morning  we  went  to  Springplace.  Mr.  Vogler  met  us 
and  went  with  us.  We  passed  a  few  Indian  cabins,  and  after  going 
down  a  very  rough  hill  we  came  to  Spavenaugh  Creek.  It  is  so  clear 
that  a  pin  could  be  seen  at  the  bottom,  where  the  water  is  three  ft. 
deep.  After  crossing  the  Long  Prairie  we  reached  Mr.  Hicks'.  His 
daughter,  Delilah,  who  was  educated  at  Salem,  keeps  house  for  him.  He 
is  like  all  the  Indians,  and  don't  have  much  to  say.  I  gave  him  the  gun 
I  had  brought  and  he  could  speak  of  nothing  else.  We  went  about  a  mile 
along  the  Fort  Gibson  road,  crossed  Spring  Creek,  then  went  up  a  very 
steep,  stony  hill  and  arrived  at  Mr.  Bishop's  about  2  o'clock.  After 
putting  my  horse  away  I  went  up  to  the  church  to  see  Mr.  S.  Warner, 
who  teaches  a  school  there.  About  that  time  Mr.  Welfare  and  wife  had 
come  and  we  all  ate  Vesper  (according  to  the  German  custom)  at  Mr. 
Bishop's.  In  the  evening  Mr.  Herman  went  to  see  Mr.  Welfare.  He 
will  remain  there  and  the  horse  we  keep  at  Mr.  Bishop's,  where  I  stay. 
I  have  a  very  comfortable  room  up  stairs. 

The  church  is  on  a  hill  in  the  woods,  surrounded  by  locust  trees.  It 
was  originally  all  prairie  land.  The  graveyard  is  about  a  hundred  yards 
from  the  church.  I  counted  thirty-three  graves,  three  of  which  are 
missionaries'  wives.  Mr.  Welfare  lives  a  short  distance  east  of  Mr. 
Bishop's  house.  The  smith-shop  is  in  front  of  the  house.  Behind  the 
house  is  a  17-acre  field.  They  have  four  horses  and  eight  or  nine  cows. 
Between  Mr.  Bishop's  and  Mr.  Welfare's,  the  bushes  are  so  thick  as  to 
completely  hide  the  houses  from  each  other. 

"June  29.    Repaired  my  carriage  in  the  blacksmith  shop. 

"July  1.    Visited  some  Indian  families  with  Mr.  Welfare. 

"July  2.  This  being  Sunday,  there  was  S.  S.  at  11  o'clock  and  preach- 
ing at  12  o'clock.  Bro.  Herman  preached  and  Mr.  Hicks  interpreted. 
After  the  close,  Mr.  Wm.  Henry,  the  father  of  Archie,  delivered  a  prayer,, 
in  the  Cherokee  language.  After  the  service  the  Indians  came  to  shake 
hands.    About  40  were  present. 


Southern  Indian  Tribes  263 

'•July  6.  This  morning  when  I  came  home  I  found  an  old  Indian, 
Israel  by  name,  with  whom  I  had  become  acquainted.  He  took  me  by 
the  hand  and  led  me  to  where  he  had  hung  two  large  venison  hams,  done 
up  in  leaves.  He  made  me  understand  that  I  must  eat  some  before  I 
went  away.  He  is  the  most  friendly  Indian  I  have  yet  seen.  This  even- 
ing went  over  to  Mr.  Hicks'.  His  daughter,  Delilah,  remembers  from 
Salem  School,  Misses  Bagge  and  T.  Peterson  and  Mrs.  Benzien. 

"July  1.    This  morning  we  returned  to  Canaan. 

'■July  9.  This  being  Sunday,  we  all  went  to  Mt.  Zion,  which  the 
Indians  call  the  White  house,  because.it  is  whitewashed.  Quite  a  num- 
ber were  present.  Bro.  Herman  preached  and  after  a  short  intermission 
the  Lord's  Supper  was  administered.     It  was  a  solemn  service. 

"July  11.  This  morning  at  6*  o'clock  we  bade  adieu  to  our  friends  at 
the  mission  and  started  on  our  homeward  way.  The  parting  was  a  sad 
one.    Crossed  the  U.  S.  Line  at  8  o'clock. 

"July  12.  This  morning  travelled  for  16  miles  and  stopped  at  a  fine 
spring.  In  the  evening  stopped  at  Mrs.  Mason's,  which  I  must  call  the 
traveller's  home. 

"July  13.  This  morning  Bro.  Herman  felt  sick,  but  wished  to  go  on. 
He  went  about  10  miles  when  I  found  he  was  getting  worse,  he  had 
chills  and  a  high  fever  and  appeared  to  be  wandering  in  his  mind.  He 
would  ask  for  Mr.  Vogler,  etc.  There  were  only  small  huts  along  the 
road  and  those  were  from  5  to  8  miles  apart,  so  I  went  on  to  Mr.  Smith's, 
where  I  put  Mr.  Herman  to  bed.  After  a  nap  he  said  he  felt  better  and 
wanted  to  go  on.  Much  against  my  will,  I  went  on.  Before  long  he 
grew  worse  and  asked  me  where  Mr.  Kluge  and  Senseman  were,  when 
they  had  stopped  and  all  such  things.  Once  when  I  was  getting  water 
for  the  horses,  he  tried  to  get  out  of  the  carriage  and  fell.  I  dropped  my 
bucket  and  ran  to  lift  him  up.  He  had  not  hurt  himself  by  the  fall,  how- 
ever, and  I  succeeded  in  getting  him  back  into  the  carriage.  He  was  not 
able  to  stand  alone  and  I  was  beyond  reach  of  help.  So  I  hurried  on  to 
the  place  at  which  I  had  intended  stopping,  Mr.  McCullah's,  where  we 
stopped  on  our  way  out  (Stone  Co.,  Mo.).  The  day  had  been  very  hot 
and  dusty — and  I  was  thankful  for  this  resting  place.  I  got  Mr.  Herman 
out  of  the  carriage,  put  him  to  bed  and  waited  on  him  as  well  as  I  knew 
how,  before  I  unhitched.  It  was  a  lonely  feeling  to  be  in  this  wild, 
strange  country  with  a  man  so  sick  that  death  seemed  staring  him  in 
the  face  Mr.  McCullah  keeps  a  good  house  and  we  were  kindly  re- 
ceived. 

"July  l-'i.  Brother  Herman  had  a  better  night  than  I  expected.  He 
was  anxious  to  start  but  I  objected.  Sent  for  the  Dr.  who  lives  20  miles. 
At  11  o'clock  Dr.  Prunty  came  and  administered  medicine. 

"July  15.  This  morning  Mr.  H.  seems  better.  Dr.  P.  is  a  fine-looking, 
portly  man.  His  wife  is  a  grand-daughter  of  Daniel  Boone,  of  Kentucky. 
About  6  o'clock  the  fever  returned.     There  was  Methodist  preaching  in 


264  Moravian  Missions  Among 

the  porch,  which  caused  a  great  deal  of  disturbance.     Mr.  H.  had  not 
much  rest.    About  thirty  stayed  for  dinner. 

'•July  J7.  Mr.  H.  has  had  a  hard  night  and  is,  I  fear,  rather  worse.  I 
sent  one  man  for  another  Dr.  and  another  back  in  haste  to  Canaan  for 
Mr.  Mock  and  Mr.  Vogler,  who  I  surely  hope  will  come,  although  it  will 
be  four  days  before  they  can  reach  this  place,  as  it  is  95  miles.  About 
9  o'clock  Mr.  McCullah  and  Dr.  Tittington  came.  I  was  much  pleased. 
He  forthwith  gave  some  medicine,  and  stayed  all  night  with  me  and 
helped  me  with  Mr.  H. 

"July  18.  This  morning  Mr.  H.  is  more  quiet.  The  Dr.  went  home  but 
said  he  would  be  back  by  night.  About  dark  the  fever  came  on  again. 
He  was  quite  out  of  his  mind  and  I  had  a  very  hard  time  with  him. 

"July  19.  This  morning  the  prospect  of  Mr.  Herman's  recovery  seems 
almost  out  of  the  question.  Dr.  Tittington  came  about  6  o'clock;  he  did 
not  like  the  appearance  of  his  patient  at  all.  He  has  some  fever  and  is 
completely  out  of  his  mind.  For  the  most  part  he  is  with  his  family. 
Mr.  McCullah  stayed  with  me  at  night,  and  a  dreadful  one  it  was. 

"July  20.  The  Dr.  came  this  morning  and  said  he  feared  that  Mr. 
Herman  would  not  live  till  night.  My  feelings  it  is  impossible  to  de- 
scribe. He  sometimes  appears  conscious  for  a  moment,  and  told  me  to 
take  care  of  his  clothing,  give  his  spectacles  to  his  wife,  and  take  the 
pony  to  his  daughter.  At  my  request  Mr.  McCullah  offered  a  prayer  by 
the  bed-side,  and  the  hymn,  'Alas,  and  did  my  Saviour  bleed'  was  sung. 
He  lingered  until  lOi  o'clock  at  night  when  he  quietly  breathed  his  last. 
(It  is  a  singular  fact  that  Bro.  Bernard  de  Schweinitz  died  on  the  same 
day  while  on  a  visit  to  his  brother  in  Salem,  N.  C.  Mr.  Herman's  re- 
mains were  removed  to  Salem  and  the  two  sleep  side  by  side.) 

"July  21.  This  morning  before  day  we  started  three  men  7  miles  to 
the  green  prairie  to  dig  his  grave  on  a  Methodist  graveyard.  There  be- 
ing no  one  nearer  than  24  miles  to  make  the  coffin,  I  said  I  would  make 
it  myself.  Pine  wood  was  all  I  could  get.  At  day-light  I  commenced. 
I  covered  the  outside  with  black  velvet  and  the  inside  with  white  muslin. 
That  was  all  I  could  get.  We  waited  for  Mr.  Vogler  and  Mock  till  12i 
o'clock.  As  they  did  not  come  we  had  to  start  for  the  graveyard.  About 
5  o'clock  we  buried  him.  There  were  about  thirty  persons  present.  We 
sang  from  the  Methodist  hymn-book: 

'Come  let  us  join  our  friends  above. 

That  have  obtained  the  prize. 
And  on  the  eagle  wings  of  love 

To  joys  celestial  rise. 

'One  army  of  the  living  God 

To  his  command  we  bow; 
Part  of  the  host  have  crossed  the  flood 

And  part  are  crossing  now.' 


Southern  Indian  Tribes  265 

I  tried  to  get  a  minister  but  could  get  none,  so  I  attended  to  all  to  the 
best  of  my  ability.  I  returned  thanks  to  the  kind  friends  who  aided  me 
during  his  illness,  and  also  for  digging  the  grave,  as  they  charged  noth- 
ing. About  12  ladies  were  present.  It  was  a  hard  task  to  turn  from  the 
grave  of  my  fellow  traveller,  here  in  the  distant  west.  I  thought  of  what 
he  told  me  when  I  asked  what  course  to  pursue  in  case  of  his  death.  He 
said,  'If  possible,  bury  me  in  a  Protestant  graveyard,  if  not,  anywhere, 
for  the  earth  is  the  Lord's  and  the  body  is  only  dust.  But  my  funeral 
I  should  like  held  where  my  family  is.'  I  thought  of  all  this  and  of  how 
the  family  must  feel,  could  they  know  of  all  this. 

"When  Mr.  McCullah  and  I  got  home  from  the  funeral  Mr.  Vogler  and 
Mr.  Mock  were  there.  They  shared  my  sorrows  though  it  was  a  sad 
evening,  as  I  rehearsed  the  subject. 

(In  looking  back  over  these  days  when  sad  events  followed  each  other 
in  quick  succession  we  can  clearly  see  how  our  own  plans  were  defeated 
and  overruled  for  good.) 

"On  the  following  morning  Mr.  V.  said  to  me:  'Augustus,  don't  under- 
take this  journey  by  yourself.  It  is  a  hot  time  and  you  will  have  a  dreary 
journey.  Return  with  me  and  go  with  my  family  to  North  Carolina  in 
the  autumn.'  'By  no  means,  I  never  can  do  that,'  I  replied.  After  break- 
fast the  horses  were  harnessed.  On  going  out,  found  one  of  the  horses 
was  lame.  'Don't  you  see,  dear  Brother,'  said  Mr.  Vogler,  'that  you  can- 
not go  by  yourself.'  'I  must  go,'  was  all  I  said.  He  with  the  rest,  was 
standing  by  the  carriage,  in  very  low  spirits.  When  I  shook  hands  he 
said:  'If  you  are  de*^ermined  to  go,  the  Lord  be  with  you!'  I  gave  the 
horse  the  word  to  start  and  in  doing  so  the  pony  bit  one  of  the  horses. 
Mr.  Vogler  came  to  my  help  and  said  a  third  time:  'Don't  you  see  it  will 
never  do  to  start  alone;  do  as  I  have  requested  you.'  I  said:  'Mr.  Vogler, 
I  am  going  home.'  Mr.  McCullah  then  said:  'There  will  be  a  hack  down 
from  Springfield  and  one  of  you  could  accompany  him.'  Mr.  V.  said: 
'Mr.  Mock,  you  get  in  and  come  back  with  the  hack.  I  will  remain  until 
Mon.  and  we  will  go  back  together.'  Again  we  bade  farewell.  Mr. 
Vogler  was  crying  as  I  have  never  seen  a  man  cry. 

"Went  16  miles  hard  driving  to  reach  the  hack — got  within  8  miles  of 
Springfield.  Mr.  M.  had  complained  of  feeling  ill  and  I  hurried  on  and 
got  a  bed  for  him.  There  I  saw  the  owner  of  the  hack  at  the  hotel.  He 
threw  up  his  hands  and  said,  'If  I  didn't  forget  you!'  Then  springing  on 
a  horse  that  was  tied  before  the  house  he  attempted  to  overtake  it.  But 
the  horse  was  so  lame  he  was  obliged  to  give  it  up.  I  knew  not  what  to 
do — there  was  but  one  thing  left,  that  was  to  go  back  to  the  Nation  with 
Mr.  M.,  who  was  not  able  to  sit  up.  I  made  a  bed  in  the  carriage  for 
him  by  putting  a  plank  across  the  seats  with  a  buffalo  robe  over  it  and 
proceeded.  This  was  Sunday.  When  we  reached  Mr.  McCuUah's  Mr. 
Vogler  was  preaching.  When  we  met  he  said:  'I  give  you  credit  for 
changing  your  mind.'  'I  have  not  changed  my  mind,  etc'  To  get  away 
from  his  importunity  I  strolled  away  among  the  Ozark  Mts.,  but  on  mjr 


266  Moravian  Missions  Among 

return  the  same  subject  seemed  uppermost  and  he  again  begged  me  not 
to  try  to  leave  again.  As  Mr.  M.  could  not  ride  I  said  I  would  go  with 
them  to  Mrs.  Mason's  where  we  would  have  dinner.  We  did  so.  After 
dinner  we  again  parted.  Mr.  Vogler  crying  as  far  as  I  could  hear  him. 
I  heard  him  call  in  the  distance.  I  stopped — looked  back — he  was  call- 
ing me  to  come  back.  I  went.  He  took  my  hand  and  said:  'Brother,  I 
give  you  my  hand,  my  heart,  and  my  honor  that  I  will  trouble  you  no 
more  if  you  grant  me  one  favor.'  'What  is  that?'  'Go  with  us  tonight 
and  tomorrow  you  may  go  on.'  I  could  not  refuse  this  appeal.  We 
journeyed  on  and  spent  the  remainder  of  the  afternoon  talking  over 
old  times  and  Friedberg,  which  seemed  to  please  Mr.  Vogler  very  much. 

"On  the  top  of  Pea  Ridge  the  left  fore-wheel  of  the  carriage  ran  off 
and  I  had  to  go  back  half  a  mile  to  find  something  that  had  dropped 
from  the  wheel.  I  found  it  and  on  coming  back  found  my  fellow 
travellers,  Mr.  M.  in  the  carriage  and  Mr.  V.  lying  asleep  under  a  tree. 
When  he  awoke  I  noticed  his  changed  look  and  he  complained  of  feeling 
very  ill.  Not  knowing  what  to  do,  I  made  a  rude  couch  by  putting  a 
plank  across  the  corner  of  a  rail  fence  and  covered  it  with  a  buffalo 
robe.  After  resting  here  for  a  time  we  undertook  to  travel  on.  We  in- 
quired at  the  first  house  we  reached  if  we  could  stay  all  night.  At  first 
we  were  refused.  'Where  are  you  from?'  asked  the  man  of  the  house. 
'From  N.  C  'What  part  of  the  State?'  'From  Salem.'  'Do  you  know 
old  John  Holland?'  Upon  replying  that  I  did  he  said,  'Come  right  in.' 
So  we  were  fortunate  enough  to  get  a  room.  The  two  men  were  very 
sick  and  I  had  a  terrible  night.  With  great  difficulty  we  went  on  next 
day  and  reached  Mt.  Zion. 

''July  2S.  This  morning  I  wrote  a  letter  home,  stating  all  my  troubles 
and  every  effort  I  had  made  to  get  home.  When  the  Dr.  came  he  said  I 
would  have  to  go  to  Maysville  for  some  articles  for  Mr.  Vogler,  whom 
he  found  no  better.  When  I  reached  Canaan  I  found  Mr.  S.  Warner, 
who  had  not  yet  heard  of  Mr.  Herman's  death. 

•'July  29.  This  morning  Mr.  Welfare  went  over  to  Mr.  Vogler's  be- 
fore breakfast  to  finish  a  letter  to  Mr.  de  Schweinitz  which  occupied 
him  several  hours. 

"July  30.  Mr.  Vogler  seemed  much  better.  After  preaching  (by  Mr. 
Warner)  he  called  Mrs.  Vogler  and  asked  her  to  prepare  an  old- 
fashioned  German  vesper  which  he  said  we  would  all  enjoy  once  more 
together.  Before  she  had  prepared  it,  however,  Mr.  V.  grew  suddenly 
worse  and  calling  his  wife,  told  her  that  he  was  going  to  die,  and  that 
he  would  like  to  see  Mr.  Bishop  once  more.  Accordingly,  I  hastened  at 
once  to  go  to  Springplace.  I  rode  by  starlight  through  the  long  prairie. 
It  was  lined  with  cattle  and  my  horse  was  constantly  taking  fright. 
When  I  left  the  main  road  it  was  very  dark,  and  I  arrived  at  Mr. 
Bishop's  at  12  o'clock,  after  a  lonely  ride.  I  called  and  Mr.  B. 
knew  me  by  my  voice.  He  was  greatly  surprised,  as  he  had  not  yet 
heard  of  Mr.  V.'s  sickness,  nor  even  Mr.  Herman's  death,  supposing  that, 
by  this  time,  I  was  safely  on  my  homeward  way. 


Southern  Indian  Tribes  267 

"July  SI.  This  morning  Mr.  Welfare  having  heard  of  my  arrival, 
came  over.  I  went  home  with  him  for  breakfast.  Mr.  Bishop  hurried 
on  to  Mt.  Zion  to  see  Mr.  Vogler. 

"Aug.  1.  This  morning  at  4  o'clock  started  back  to  Mr.  Vogler's.  On 
the  road  I  met  Mr.  Warner,  who  told  me  that  Mr.  V.  died  at  3  o'clock 
and  that  he  was  to  be  buried  at  Springplace  the  next  day.  Also,  that 
it  was  his  last  request  that  I  should  bring  his  family  to  Salem.  I  went 
on  an  Indian  trail,  a  lonely  path  through  the  woods,  but  three  miles 
nearer.  When  I  arrived  at  Mt.  Zion,  I  found  them  in  great  distress. 
Mr.  Bishop  and  four  or  five  Cherokees  were  there.  I  remained  all  night. 
It  was  a  time  of  deep  sorrow. 

''Aug.  2.  This  morning  at  4  o'clock  I  arose  and  made  preparations  for 
taking  Mrs.  Vogler  and  the  children  to  the  funeral.  We  arrived  there 
at  2  o'clock.  The  services  were  brief.  About  thirty  Cherokees  were 
present  and  seemed  to  be  deeply  affected.  After  the  address  we  went 
to  the  graveyard.  They  sang  Cherokee  verses  on  the  way  to  the  grave. 
Mr.  Bishop  prayed  the  usual  litany  in  the  English  language.  It  seemed 
so  hard  to  see  the  little  children  standing  there,  though  they  little  knew 
their  loss.  We  men  all  stayed  to  finish  the  grave.  How  little  did  I 
think  when  I  first  saw  Mr.  V.  that  I  should  remain  to  close  the  door  of 
his  last  earthly  house! 

"Aug.  S.  This  morning  Mr.  Warner  and  I  went  to  Canaan  for  the  pur- 
pose of  moving  Mrs.  Vogler's  things  from  Mt.  Zion. 

''Aug.  5.  When  we  arrived  at  Springplace  we  learned  that  Mrs. 
Vogler's  youngest  child  had  the  flux. 

"Aug.  6.  Went  over  from  Mr.  Welfare's,  where  I  have  been  stopping, 
to  Mr.  Bishop's.  Found  the  child  very  sick.  I  thought  it  was  a  hopeless 
case.  Remained  until  after  dinner,  when  Mrs.  Vogler  asked  me  to  go 
for  a  Doctor.  I  started  for  Talequah  about  3  o'clock  but  the  Dr.  was  not 
at  home.  I  then  went  to  Park  Hill  for  Dr.  Heath.  This  was  five  miles 
further  on,  twenty-five  miles  in  all.  After  going  about  two  miles  I 
missed  the  road.  It  was  on  a  prairie  and  it  was  a  fine  moonlight 
night.  Not  knowing  how  to  proceed,  I  lay  down  and  letting  my  horse 
graze,  I  trusted  that  some  one  might  come  to  guide  me.  With  my  ear  to 
the  ground,  I  heard  in  the  distance  the  tramp  of  horses'  feet,  though  I 
knew  not  if  it  was  friend  or  foe.  On  approaching,  the  rider  proved  to 
be  an  old  colored  man  on  a  mule.  I  asked  him  what  he  would  charge 
to  put  me  on  the  road  to  Dr.  H's.  He  said  he  did  not  think  he  could  do 
it  for  less  than  5c!  And  there  was  never  a  happier  darkey  than  when  I 
rewarded  him  for  his  pains  by  giving  him  a  silver  quarter.  About  9 
o'clock  I  got  to  Mr.  Worcester's,  where  the  Dr.  made  his  home.  Mr.  W. 
is  a  Presbyterian  minister  and  after  learning  my  errand  invited  me  in 
and  treated  me  most  cordially.  The  Dr.  and  I  started  at  11  o'clock  and 
the  moon  lighted  us  nearly  all  the  way  to  Springplace.  We  arrived  just 
at  day-break. 


268  Moravian  Missions  Among 

"Aug.  7.  Went  to  bed  early.  After  sleeping  but  a  short  time,  Mr. 
Welfare  roused  me  and  told  me  the  child  was  dead. 

"Aug.  8.  This  morning  I  went  over  to  Mr.  Bishop's  to  make  the  coffin. 
About  3  o'clock  Mr.  Bishop  delivered  a  short  address,  and  then  we  went 
with  the  remains  to  the  graveyard.    We  sang  a  Cherokee  hymn. 

"Aug.  9.  While  at  work  on  my  carriage  I  heard  screams  from  the 
house  of  Mr.  Weaver,  a  small  house  near  Mr.  Welfare.  A  heavy  plank 
had  fallen  on  their  little  child  and  killed  it  instantly. 

"Aug.  10.  This  morning  I  made  the  coffin  and  in  the  afternoon  at- 
tended to  the  burial. 

"Aug.  1.3.  This  is  Communion  day  here  as  it  is  in  Salem.  On  this 
day  I  was  reminded  of  Bro.  Herman  and  Bro.  Vogler.  Today  four 
weeks  ago  they  communed  with  us  here  and  now  they  have  joined  the 
church  triumphant. 

"Aug.  22.  This  morning  Mrs.  Vogler  and  family  went  to  Park  Hill 
and  Tahlequah — I  accompanied  them.  Tahlequah  is  the  capital  of  the 
Nation.  We  spent  the  night  at  the  house  of  Mrs.  Nave,  who  was  edu- 
cated at  Salem  and  was  a  former  pupil  of  Mrs.  Vogler's.  She  treated 
us  with  the  greatest  kindness  and  made  many  inquiries  about  the  per- 
sons she  knew  while  at  school. 

"Aug.  23.  This  morning  after  breakfast  Mrs.  Nave  went  with  us  to 
Tahlequah,  from  where  we  went  to  Park  Hill  to  visit  Mr.  Worcester, 
now  the  oldest  minister  in  the  Nation.  He  has  been  laboring  here  for 
twenty-nine  years,  and  has  translated  a  large  part  of  the  Scripture  into 
the  Cherokee  language.    We  were  warmly  received  here. 

"Aug.  2'/.  This  morning  we  left  Park  Hill.  Mrs.  W.  gave  us  books  of 
remembrance  when  we  left.  After  spending  some  time  at  the  Seminary, 
Mrs.  Nave  went  with  us  to  the  house  of  her  father,  John  Ross,  the  Chief 
of  the  Cherokees.  He  had  sent  us  a  cordial  invitation  to  visit  them  and 
we  were  kindly  received.  Mrs.  Ross  is  a  white  lady  from  New  Jersey. 
She  was  educated  at  Bethlehem,  Pa.  They  have  a  very  pretty  home  and 
finely  furnished.  The  house  is  situated  on  a  hillside,  and  surrounded 
by  fine  oak  trees.  The  grounds  are  adorned  with  flowers  and  summer- 
houses,  etc.  After  dinner  I  walked  out  to  see  the  farm,  which  is  quite 
extensive.  About  forty  slaves  were  at  work.  We  had  a  very  pleasarit 
evening  and  Chief  Ross  told  us  about  the  laws  of  the  Nation.  The 
Council  meets  the  first  Monday  in  October.  The  Nation  is  divided 
into  districts  and  each  one  elects  five  representatives  which  constitute 
the  Council,  a  body  that  makes  or  revises  the  laws  with  the  sanction 
of  the  Chief. 

"Aug.  25.  This  morning  I  went  to  see  the  garden,  which  is  very  fine 
and  large.  There  are  a  great  variety  of  fruit  trees,  also  an  arbor  of 
grapes,  about  100  feet  long.  I  also  saw  a  servant  bring  the  sheep  up  to 
salt;  there  were  93  in  all,  and  very  fine  and  large.  After  bidding  fare- 
well, we  returned  to  Springplace. 


Southern  Indian  Tribes  269 

•'Aug.  2S.  Mr.  W.  and  I  started  to  Van  Buren,  about  80  miles  from 
here,  to  procure  iron  necessary  for  repairing  my  carriage.  Along  the 
water  courses  there  are  some  rich  and  fine  farms.  The  country  about 
Grand  River  is  in  the  heart  of  the  Nation.  As  for  the  Indians,  the  full- 
bloods  live  in  cabins,  in  close  neighborhoods.  They  have  small  clearings 
and  raise  not  quite  half  of  what  they  need.  They  spend  most  of  their 
time  playing,  fishing  and  hunting.  Passing  along  the  road  you  may  see 
from  ten  to  fifteen  playing  marbles  or  shooting  with  their  bows  and 
arrows.  When  they  see  a  white  man  coming,  they  run  and  hide  in  the 
bushes.  Many  of  the  half-breeds  have  fine  farms,  own  slaves  and  have 
plenty  around  them.  In  their  dress,  they  are  very  fond  of  red.  Many 
of  the  older  ones  do  not  wear  hats,  but  have  a  shawl  or  handkerchief 
tied  around  their  heads.  The  women  are  often  seen  with  a  child 
strapped  to  their  back,  they  will  visit  in  this  way  for  miles. 

"SeiH.  S.  Mr.  Bishop  and  I  started  at  4  o'clock  for  Canaan.  Found 
nine  letters  from  Salem.  I  received  orders  to  bring  Bro.  Herman's 
things.     Mr.  Warner  and  Mrs.  Vogler  also  returned  to  Canaan. 

•'Sept.  10.  Mr.  Bishop  held,  services  in  memory  of  Mr.  Vogler.  The 
house  was  well  filled  as  there  were  many  friends  who  came  to  pay  their 
last  respects. 

"Sept.  IJt.  Mr.  Welfare  very  ill  at  Springplace,  and  I  took  my  carriage 
to  Maysville  to  be  finished.  At  Canaan  we  found  Sarah  Vogler  also  ill 
with  flux. 

"Sept.  It).    Went  for  the  Dr.  as  the  child  was  no  better. 

''•Sept.  18.  These  days  were  days  of  deep  anxiety  for  we  did  not  know 
whether  little  Sarah  Vogler  would  live  or  die. 

"Sept.  21.  There  seems  to  be  a  change  for  the  better.  Heard  also 
that  Mr.  Welfare  was  better. 

"Sept.  25.    Little  Sarah  is  improving. 

"Oct  2.  Went  to  Maysville  to  have  one  of  my  horses  shod.  Passed 
over  the  ground  where  Fort  Wayne  once  stood. 

"Oct.  .'/.  Have  bought  two  ponies;  these  with  Puss  I  hitched  to  the 
carriage,  and  am  now  packing  up  and  making  final  preparations  for  the 
journey. 

"Oct  9.  Took  leave  of  the  friends,  and  after  so  many  efforts  to  start 
which  all  failed,  there  seems  now  to  be  a  time  when  nothing  comes  to 
draw  us  back.  Took  dinner  at  Dr.  Hayden's  by  invitation  and  spent 
the  night  at  Mr.  Dann's,  where  we  found  Bro.  and  Sr.  Welfare,  who 
had  met  us  to  go  with  us  as  far  as  McCullah's. 

"Oct.  10.  Left  Maysville,  thankful  for  the  kindness  shown  us. 
Travelled  quite  briskly,  but  had  to  stop  at  a  black-smith  shop  to  have 
something  done  to  Tom's  foot  as  he  was  walking  lame. 

"Oct.  11.  Had  a  late  start  from  Bentonville  and  rough  roads  till  2 
o'clock.  Stopped  at  a  house  to  make  coffee  for  our  dinner.  The  woman 
was  very  cross  and  told  us  she  was  always  pestered  with  people  calling 


270  Moravian  Missions  Among 

for  things.  She  said:  'You  must  fetch  your  water  and  make  your 
coffee  yourself.  I  have  had  the  tooth-ache  all  day  and  a  lot  of  work  to 
do.'  I  told  her  I  was  sorry  she  had  the  tooth-ache.  By  and  by  we  got 
on  pretty  good  terms  and  she  gave  us  milk,  and  made  some  droll  in- 
quiries and  wished  us  a  safe  and  happy  journey. 

"Oct.  12.  Left  Mrs.  JMason's  after  breakfast  and  took  along  with  us 
Mr.  Herman's  pony;  he  at  first  appeared  reluctant  to  go  but  was  soon 
taught  what  he  had  to  do.  Went  on  a  few  miles  and  met  some  families 
moving  from  Iowa  to  Texas  and  our  Billy  pony  took  fright  and  caused 
Puss  to  fall  down,  but  by  good  management  she  was  raised  and  we  went 
on.  Had  plenty  of  good  roads,  but  several  sprinkles  of  rain.  Bro.  and 
Sr.  Welfare  went  in  their  carriage  but  the  rest  of  us  took  shelter 
under  a  tree.     Passed  the  house  where  Bro.  Herman  was  taken  sick. 

'•Oct.  13.  Willie  had  his  first  ride  on  the  gray  pony.  Arrived  at 
McCullah's  at  11  o'clock,  took  dinner  and  went  over  to  Bro.  Herman's 
grave.  A  neat  paling  fence  has  been  made.  We  all  felt  very  sad  as  we 
stood  around  the  grave  of  our  dear  Bro.  Herman  in  this  lone  spot  in  a 
land  of  strangers.  Bro.  Welfare  made  a  sketch  of  the  grave  and  sur- 
roundings. 

"Oct.  l-'f.  Left  McCullah's.  In  the  morning  it  was  quite  cool  and  our 
wraps  and  shawls  felt  very  comfortable.  At  noon  arrived  at  Spring- 
field and  met  some  missionaries  on  their  way  to  the  Creeks  and 
Choctaws. 

"Oct.  15.  Went  to  the  Methodist  Church  but  had  to  leave  before  the 
services  were  over,  as  the  children  were  restless.  Spent  the  rest  of  the 
day  rather  unprofitably. 

"Oct.  16  Parted  from  Bro.  and  Sr.  Welfare.  Met  many  moving  to 
Texas.  Arrived  at  Hollis'  about  dusk  and  found  another  family  here 
with  children,  so  we  were  obliged  to  sleep  upstairs  without  fire. 

"Oct.  17.  Continued  onward.  Quite  a  pleasant  morning.  Stopped  at 
a  poor  house  for  the  night.  Shabby  accommodations;  the  man  gone  to 
California. 

"Oct.  18.  This  morning  Puss'  leg  was  very  much  swollen,  so  we 
turned  her  out  and  hitched  up  the  three  ponies.  Here  we  went  over 
rough  hills  and  dry  dusty  roads,  a  curiosity  to  everybody  we  met. 

"Oct.  19.  Came  but  22  miles  to  Mitchell's  in  sight  of  Waynesville. 
Our  land-lady  was  sulky,  and  we  did  not  feel  very  welcome. 

"Oct.  20.  Had  an  early  start,  but  an  uncommonly  rough  road  across 
a  ridge,  barren  and  uninhabited.  Passed  but  one  house  before  we  came 
to  the  place  we  wished  to  reach.  We  had  a  hard  shower  of  rain  and 
wished  very  much  to  get  in,  but  were  refused,  so  kept  on  two  miles 
further  where  we  were  taken  in,  and  felt  welcome. 

"Oct.  21.  Puss'  leg  swollen  very  much  so  we  went  to  poulticing.  We 
felt  rather  despondent  about  our  situation.  About  10  o'clock  some 
travellers  passed  on  their  way  to  Indiana,  and  Puss  was  traded  away. 


Southern  Indian  Tribes  271 

We  regretted  to  see  her  go,  but  we  could  do  no  better,  and  we  found  we 
had  made  a  good  exchange.  After  the  trading  was  over  we  went  to 
washing,  trying  to  make  the  best  use  we  could  of  our  stay.  Got  all 
our  clothes  washed  and  ironed. 

"Oct.  22.  Stopped  at  Houston's.  Met  with  a  friendly  reception.  Mr. 
Houston  has  been  to  Salem,  four  of  his  sisters  having  been  educated 
here. 

"Oct.  23.  Spent  Sunday  in  writing  letters  and  making  a  way-bill  for 
home. 

'Oct.  2Jf.  Left  Mr.  Houston's  very  early.  Lodged  at  Mr.  Martin's,  32 
miles  from  Houston's,  had  a  very  poor  fare  and  miserable  beds.  Our 
road  lay  along  the  bottom  near  the  creek,  and  it  was  very  difficult  to 
find  after  dark. 

"Oct.  2-j.  Passed  Harmony,  Caledonia  and  Webster.  At  Webster  is 
the  Smithing  furnace,  connected  with  the  lead-mines.  Had  a  very 
rough  road,  almost  impassable,  and  at  one  time  came  near  upsetting. 
Met  numbers  of  people  moving  from  Tenn.  and  Kentucky,  bound  for 
the  new  territory  and  for  this  state.  One  wagon  had  a  bleeding  deer 
suspended  from  the  back.  The  women  looked  very  genteel,  but  rather 
dejected  at  the  prospect  before  them. 

"Oct.  26.  Rose  early  and  stopped  at  a  black-smith  shop  to  have 
Rock's  shoe  fastened.  Had  muddy  roads  and  passed  poor  houses,  with 
poor  prospects  for  the  night.  Met  eight  wagons  moving  families  from 
Tennessee.  Called  at  three  houses  to  stay  all  night  and  received  a  posi- 
tive refusal.  After  traveling  some  time  after  dark,  we  got  in  with  an 
old  German,  Hauch,  by  name.  The  family  consists  of  an  old  couple  and 
two  young  couples.  Of  all  the  places  we  saw  this  is  the  most  disorderly 
and  filthy;  still  we  were  glad  to  get  under  shelter.  When  we  got  to  the 
supper  table  there  was  a  little  lard  lamp  stuck  between  the  logs.  Mrs. 
Vogler  sat  at  one  end  of  the  table  and  I  at  the  other.  There  was  some 
raw  bacon  near  my  end  of  the  table,  and  Mrs.  Vogler,  taking  it  for 
cheese,  asked  me  please  to  pass  it.  When  she  tasted  it  she  found  it  to 
be  raw  bacon.  She  afterwards  remarked  that  it  was  the  first  time  she 
had  ever  seen  or  heard  of  raw  bacon  being  put  on  the  table.  After 
supper  I  went  out  to  the  barn  to  tend  to  my  horses;  one  of  the  young 
men  went  with  me  and  it  was  late  before  I  got  back  to  the  house.  The 
young  man  showed  me  my  bed,  which  I  never  could  have  found  alone. 
Willie  and  I  always  sleep  together  and  Mrs.  Vogler  with  the  little  girls. 
Willie  was  already  asleep  when  I  got  to  bed.  In  Mrs.  Vogler's  room 
there  were  200  bu.  of  wheat  on  the  floor,  through  which  they  had  to 
wade  to  their  beds!  (I  always  took  the  precaution  to  put  my  money 
between  the  bedding  and  the  sheet,  not  under  my  pillow  as  travellers 
generally  do.)  Towards  day  I  was  awakened  by  my  pillow  being 
moved.  I  made  a  grab  but  touched  nothing.  Then  I  lay  still  and  began 
to  snore;  presently  I  felt  a  hand  slip  under  my  pillow.  I  made  another 
grab  and  touched  a  man's  hand.    Then  I  jumped  up  and  said:    'Dead  or 


272  Moravian  Missions  Among 

alive,  I  am  going  to  see  who  this  is!  Who  is  it?'  'Es  ist  mich.'  The 
next  morning  I  found  out  that  he  and  his  wife  had  made  a  bed  at  the 
head  of  my  bed.  The  old  man  said  he  was  sorry  I  had  been  disturbed, 
he  supposed  that  he  might  have  touched  my  pillow  with  his  feet.  I 
afterwards  learned  that  the  old  man  had  been  accused  of  robbing 
travellers  that  slept  at  his  house. 

"Oct.  21.  Left  Hauch's  early,  and  came  through  a  pretty  part  of  the 
country.  Took  dinner  at  Mrs.  Fullenvillers.  She  has  accommodated  as 
many  as  eighty  men  at  a  time  who  were  at  this  place  buying  land. 
Came  only  18  miles  to  Johq  McLane's,  a  pretty  good  house.  He  was  out 
sowing  wheat.  The  old  lady  was  quite  alone,  but  received  us  kindly. 
The  news  here  was  that  a  new  born  babe  had  been  found  in  one  of  the 
neighbor's  yard,  and  as  yet  no  clue  had  been  found.  Spent  a  very" 
comfortable  night. 

"Oct.  28.  Today  we  came  on  eight  miles  to  the  Mississippi.  The  road 
winds  through  the  valley,  and  has  some  steep  places.  We  had  to  wait 
for  the  boat  more  than  an  hour.  When  it  arrived  it  brought  three 
wagons  and  one  carriage.  The  people  were  moving  for  Missouri.  The 
horses  pulled  bravely  and  we  soon  got  up  the  bank  and  proceeded.  In 
passing  some  lakes  or  ponds  we  saw  some  swans  which  looked  very 
pretty  on  the  water.  Came  through  Jonesboro;  quite  a  pretty  town. 
Came  27  miles  and  had  to  put  up  with  very  shabby  accommodations  at 
Mr.  MeWeaver's,  a  very  rough  family  who  need  somebody  to  civilize 
them.  Mrs.  V.  and  the  children  lay  down  on  the  floor.  I  slept  in  one 
corner  in  a  bed-stead,  and  two  other  men  in  the  other  corner. 

"Oct.  29.  In  the  morning  the  two  men  rose  early  and  sat  up  by  the 
fire  entertaining  those  of  us  who  were  still  in  bed  by  some  talk  that 
was  rather  out  of  place.  We  felt  sorry  to  start  on  Sunday  morning,  but 
felt  that  we  could  not  spend  the  Sabbath  here  profitably,  so  we  de- 
termined to  go  on,  hoping  to  reach  a  better  place.  We  stopped  at  a  Mr. 
Weaver's;  a  very  good  place.  This  gentleman  is  from  Pennsylvania. 
We  were  treated  very  kindly  and  charged  very  moderately.  We  heard 
here  that  several    persons  had  died  of  Cholera  during  the  past  week. 

"Oct.  .30.  Left  early,  had  an  interesting  and  very  rough  road,  retired 
quite  late  at  Scott's.  The  first  floor  of  the  house  has  but  one  apartment 
with  four  beds.  In  one  corner  by  the  fire  lay  the  son  with  a  bruised 
leg;  on  the  opposite  side  sat  a  man  making  shoes.  They  were  friendly 
and  gave  us  a  place  by  the  fire.  We  see  many  sickly  people  in  this 
state  (111.).  Good  water  is  scarce;  we  see  at  every  door  a  small  wagon 
with  a  water-keg  to  haul  water.  As  we  stopped  today  to  water  a  man 
directed  us  to  a  kind  of  slough,  saying  that  is  the  kind  of  water  many 
persons  used  for  drinking.  We  see  fields  with  excellent  young  wheat, 
but  corn  is  everywhere  a  failure.  Today  we  passed  Vienna.  It  has  but 
four  good  houses,  the  rest  are  very  poor  looking.  The  place  is  very 
rough  looking,  and  does  not  promise  to  improve  much.  We  came  off 
with  a  high  bill  at  Scott's. 


Southern  Indian  Tribes  273 

"Oct.  SI.  A  very  bad  way  today;  especially  on  the  Ky.  side  of  the 
Ohio.  Crossed  the  river  in  a  horse  boat.  While  on  the  river  a  nice 
steamer  came  down.  Arrived  late  at  Mr.  Barnett's;  he  has  relatives  in 
Cabarrus  Co.  (N.  C).  He  has  two  sons,  very  talkative  and  inquisitive. 
Slept  well,  and  after  a  hearty  breakfast  proceeded  on  our  way. 

"Nov.  1.  Came  through  Princeton,  which  contains  a  college  rather  in 
the  suburbs.  The  building  is  pleasantly  situated  on  a  rising  ground, 
with  an  enclosure  of  about  half  an  acre  for  a  pleasure  ground.  There 
is  a  Telegraph  office  in  this  place  connected  with  Nashville.  We  had  to 
travel  late  in  order  to  reach  our  destined  place.  Had  good  roads  and 
moonlight  and  found  it  without  difficulty.  Slept  cold,  as  we  had  not 
cover  enough. 

"Not.  2.  Great  improvement  in  the  appearance  of  the  country.  More 
good  buildings  and  better  farms.  Saw  a  drove  of  300  turkeys  going  to 
water.  Stopped  early  at  Wood's  to  have  some  screws  made  for  the 
carriage.  A  neat  little  place  a  short  distance  from  the  public  road. 
Mr.  Wood  spoke  of  Mr.  Welfare  and  Archie,  who  stopped  here  on  their 
way  to  Salem  some  years  ago.  Had  some  washing  done  and  had  every- 
thing ready  in  good  time  for  starting. 

"Nov.  3.  Passed  Hopkinsville,  quite  a  business  place.  Met  several 
persons  anxious  to  buy  our  gray  pony. 

"Nov.  4.  A  great  change  in  the  weather  during  the  night,  so  that  we 
were  quite  comfortable  with  the  curtains  down.  Passed  Keysburg  and 
Barren  Plains.  Crossed  the  Red  River  twice,  the  last  time  at  Cross 
Plains,  a  little  town  where  we  are  stopping  to  rest  on  the  Sabbath. 

"Nov.  5.  Walked  down  to  the  river  to  see  some  movers  who  wished 
some  information  and  a  way-bill.  They  seemed  pleased  with  the  atten- 
tion, and  on  parting  we  wished  each  other  a  safe  journey. 

"Nov.  6.  Today  we  passed  through  the  finest  country  we  have  yet 
seen  on  our  journey.  Our  road  for  20  miles  was  turnpike.  We  passed 
Galatine,  a  neat  and  pretty  town.  On  either  side,  the  country  is  rich 
and  fine,  settled  by  wealthy  farmers,  who  have  fine  horses  and  ex- 
tensive farms.  Came  31  miles  and  stopped  at  Mrs.  Smith's.  After 
supper  Mrs.  Smith  played  on  the  piano,  which  is  the  first  music  we  have 
had  on  the  journey. 

"Nov.  7.  After  passing  Hartsville,  had  diversified  and  sometimes 
mountainous  scenery.  Many  farms  have  beautiful  beach  groves,  neatly 
fenced.  Each  farm  has  something  new  and  seems  to  vie  with  the  sur- 
rounding ones  in  buildings  and  gardens.  Before  reaching  Carthage, 
had  a  picturesque  view  of  the  Cumberland  River,  which  winds  its 
course  through  a  gap  in  the  Mts.  At  Carthage  we  saw  some  of  the 
prettiest  churches  of  the  West.  Some  of  the  Carthagenians  wanted  to 
buy  'Pet.'  the  pony.  Cumberland  River  is  quite  near  town.  We  crossed 
on  a  flat.  Coming  up  the  bank,  Willie  and  Sarah  rode  Pet,  the  latter 
holding  fast  around  her  brother's  waist.  As  they  saw  a  gentleman  ap- 
18 


274  Moravian  Missions  Among 

preaching  on  horseback,  the  little  girl  felt  abashed  and  suggested 
riding  behind  a  huge  chestnut  tree  that  stood  at  the  roadside — which 
hid  pony  and  all.  The  gentleman  was  much  interested  in  watching  the 
maneuver,  and  told  us  when  he  rode  up  that  he  had  passed  our  advance 
guard.  Among  the  peculiarities  of  Middle  Tennessee  is  the  mistletoe 
covering  the  naked  trees  so  that  they  seem  entirely  green.  Some  of 
the  chestnut  trees  grow  to  an  enormous  size.  We  saw  some  ten  feet 
in  diameter. 

''Nov.  8.  The  familiar  laurel  and  sour-wood  trees  showed  them- 
selves, and  seemed  to  say  that  we  were  getting  on  towards  home.  Came 
11  miles  and  stopped  to  feed  as  our  Billy  pony  was  a  little  sick,  and  did 
not  eat  any  breakfast.  We  made  coffee  and  ate  our  lunch.  As  we 
stopped  to  inquire  the  way,  we  were  asked  if  we  were  not  show  people! 
Came  26  miles  and  stopped  at  Mr.  Biddy's,  where  we  were  entertained 
with  true  Tennessee  hospitality. 

"Nov.  9.  Journeyed  on,  and  struck  the  mountain  road  two  miles  from 
town.  The  ascent  for  some  distance  was  very  steep,  and  the  scenery 
wild.  About  three  miles  from  the  foot  of  the  mountain  is  quiie  a 
fashionable  watering-place  which  is  said  to  be  much  frequented  during 
the  summer  season.  After  descending  about  6  miles  our  road  became 
more  gradual  and  finally  quite  level  and  sandy.  Stopped  for  the  night 
at  Mr.  Wallace's.  Our  room  is  without  a  table  and  almost  without 
window-panes.  We  have  put  up  a  shawl  to  keep  out  the  cold  wind.  Our 
fare  was  very  poor.  Some  time  after  dark  the  wind  began  to  blow  furi- 
ously and  it  rained  after  midnight. 

"Nov.  10.  It  is  still  raining.  We  consulted  about  proceeding  on  such 
an  unfavorable  morning;  however,  we  concluded  to  start,  and  drove 
hard  to  reach  Mr.  Kimer's,  24  miles.  Our  accommodations  are  better 
than  last  night  and  we  are  glad  for  a  shelter  after  such  a  wet  ride. 
After  supper  two  men  from  N.  C.  came  in,  who  had  been  to  the  West 
on  a  speculating  trip.  They  made  very  free  and  kept  the  room  full  of 
smoke.  In  the  morning  a  gentleman  came  in  to  see  us.  He  proved  to 
be  a  Methodist  preacher  who  had  been  among  the  Cherokees,  and  was 
personally  acquainted  with  some  that  we  knew. 

"Nov.  11.  We  left  and  had  prospect  of  a  fair  day,  for  which  we  were 
very  glad.  Cleared  towards  the  middle  of  the  day.  Called  at  Mr.  Jor- 
dan's and  inquired  the  way  to  the  Cascade,  then  hitched  our  horses  and 
walked  over.  We  at  first  stood  on  the  top  and  looked  down;  this  view 
reminded  us  much  of  the  celebrated  Hawk's  nest  at  New  River.  We 
then  descended  by  a  circuitous  path  on  stones  almost  like  a  stair-case. 
Above  us  hung  a  wall  of  rock  dripping  with  water.  When  we  had  de- 
scended about  half  way  we  got  a  good  view  of  the  chasm  below  and  the 
water  falling  130  feet  over  a  beautifully  curved  bed  of  rock.  On  the 
east  side  the  rocks  are  about  200  ft.  high,  and  on  the  opposite  side 
where  we  descended,  they  gradually  become  lower  ahd  are  lost 
among  the  hills.     There  is  a  mill  quite  near  the  falls.     No  place  in 


Southern  Indian  Tribes  275 

Nature  can  be  richer  in  evergreens.  White  pine,  laurel,  magnolia  and 
cedar  are  richly  interwoven  and  afford  much  to  delight  a  lover  of 
Nature.  The  road  leading  along  the  side  of  the  mountain  from  the 
Cascade  to  the  fort  is  very  good,  having  on  the  left,  almost  the  entire 
length,  a  ledge  of  rock,  and  on  the  right  in  some  places  stupendous 
precipices,  but  appearing  at  a  distance  like  an  entire  bed  of  evergreen. 
At  some  places  there  are  many  names  carved  on  the  rocks;  we  stopped 
to  see  if  we  could  find  any  that  were  familiar,  but  found  none.  Came 
down  the  mountain  safely  and  arrived  at  a  village  called  Post  Oak 
Flats.  Had  'Rock'  shod  and  got  to  Mr.  Eskridge's  by  5  o'clock.  This  is 
quite  a  large  establishment  with  good  accommodations. 

'Wou.  12.  Being  Sunday,  we  spent  the  day  here  and  it  was  rather 
gloomy.  The  old  lady,  though  apparently  not  long  for  this  world,  is 
craving  more  riches.  There  are  about  70  slaves  belonging  to  the  estate, 
and  to  us  they  seemed  quite  troublesome.     During  the  night  it  snowed. 

"Nov.  13.  This  morning  it  is  very  cold,  and  still  continued  to  snow. 
We  wrapped  up  as  well  as  we  could,  but  had  a  severe  day.  Travelled  29 
miles  and  put  up  at  Campbell's  Station,  Russel's  Hotel.  The  house  is 
large  and  comfortable.  The  stage  came  in  about  midnight,  had  broken 
down  on  the  way. 

''Nov.  IJf.  Started  on  a  clear,  cold  morning  over  rough,  frozen  ground. 
Passed  through  Knoxville.  It  contains  some  very  pretty  houses,  but  so 
many  that  are  dilapidated  that  the  beauty  of  the  place  is  spoiled. 
Crossed  the  Holston  River,  and  stopped  at  Smith's,  10  miles  from  Knox- 
ville. 

'•Nov.  15.  Passed  on  to  Hay's  Ferry,  25  miles  today.  Took  up  lodgings 
for  the  night  at  the  house  of  Mrs.  Hay,  on  the  banks  of  the  French 
Broad. 

"Nov.  16.  Had  a  rather  late  start,  crossed  the  ferry.  Went  on  three 
miles  and  had  some  work  done  on  the  carriage  at  a  blacksmith  shop. 
Had  interesting  scenery  on  the  Pigeon  River,  which  we  crossed  on  a 
free  bridge.  The  cedar  and  pine  are  particularly  rich  and  green. 
Passed  on  some  miles  and  reached  the  banks  of  the  French  Broad. 
Most  romantic  scenery  along  its  banks,  and  seldom  got  out  of  sight  of 
the  river.  Came  in  contact  with  at  least  six  droves  of  hogs  and  were 
obliged  to  wait  at  the  toll-gate  to  let  them  pass.  Drove  late  after  night 
to  get  to  Mrs.  Weaver's  and  could  not  enjoy  the  scenery  so  well,  still  we 
could  discern  the  river  to  our  right  and  the  great  mountains  to  our  left. 

"Nov.  11.  Had  an  early  breakfast  and  quite  a  cold  morning.  Passed 
by  Chimney  Rock  on  the  banks  of  the  French  Broad.  The  scenery  here 
is  very  grand.  Passed  the  famous  Paint  Rock  which  is  the  dividing 
line  between  Tennessee  and  North  Carolina.  Stopped  at  Mr.  McClaney's, 
where  we  were  serenaded  by  hog  drovers,  nine  in  number. 


276  Moravian  Missions  Among 

"Nov.  18.  Still  travelled  on  the  French  Broad,  leaving  it  sometimes 
for  a  mile  or  two,  but  not  entirely,  until  within  a  few  miles  of  Ashe- 
ville,  which  we  found  a  neat  little  village.  Towards  evening  it  grew 
very  cold  and  we  made  all  haste  to  reach  Alexander's,  our  intended 
destination.  Before  arriving  there  we  entered  Swananowa  Gap  and 
commenced  ascending  the  Blue  Ridge.  Had  a  warm  reception  at 
Alexander's  and  were  very  glad  for  Sunday. 

"Nov.  19.  (Sunday.)  Spent  most  of  the  day  by  the  fire.  In  the 
morning  found  snow  on  the  ground. 

"Nov.  20.  Had  a  late  start.  Had  five  miles  to  the  top  of  the  moun- 
tain, the  ascent  is  very  gradual,  and  the  road  good.  The  descent  is 
somewhat  steep,  and  great  care  is  necessary  in  driving.  Came  20  miles 
and  passed  through  Morganton.  Came  on  briskly  11  miles  to  Conelly's, 
which  is  the  only  stopping  place  for  some  distance.  Had  very  comfort- 
able quarters,  and  were  treated  well  though  the  landlord  was  absent 
and  the  son  and  daughter  were  preparing  to  start  to  Georgia. 

"Nov.  21.  Crossed  the  Catawba  River  at  Island  Ford  about  dusk. 
Could  not  see  the  opposite  bank  of  landing  but  got  safely  across.  Found 
the  stream  quite  flush  and  rather  rocky.  After  crossing,  travelled  for 
some  time  seeking  lodging;  called  at  two  places  but  could  not  get  in,  so 
that  we  were  an  hour  in  the  night  before  we  stopped  at  a  Mr.  Douglass', 
rather  a  poor  place.  The  man  of  the  house  had  gone  to  a  corn  husking 
and  his  daughter  to  a  quilting.  The  old  lady  got  us  a  kind  of  a  supper 
and  we  went  to  bed. 

"Nov.  22.  Went  as  far  as  Statesville,  where  we  had  some  work  done 
on  the  carriage  and  the  horses  shod. 

"Nov.  23.  Passed  through  Statesville,  and  rather  a  barren  portion  of 
our  old  State.  Statesville  is  one  of  the  poorest  towns  we  have  met  with 
on  our  way,  still  the  idea  that  we  are  only  56  miles  from  Salem  makes 
it  a  pleasant  stopping  place.  Stopped  at  Mr.  Akle's  towards  evening. 
Felt  very,  very  comfortable.  Heard  several  items  of  news  from  Salem. 
Enjoyed  a  good  supper  and  retired,  thankful  to  God  for  his  mercies. 

'Each  sweet  Ebenezer  I  have  in  review. 
Confirms  His  good  pleasure  to  help  me  quite  through.' 

"Nov.  2i.  Left  Mr.  Akle's  early.  Travelled  briskly,  and  arrived  at 
Mr.  John  Hall's  at  2}  o'clock.  Enjoyed  a  fine  'vesper'  here,  the  first 
since  we  left  Canaan.  Our  team  attracted  much  attention  while  we 
passed  through  Clemmonsville,  but  we  did  not  halt  as  the  sun  bade  us 
adieu  soon  after  we  left  town.  The  moon  shone  dimly  through  the 
clouds,  giving  us  sufficient  light  to  see  the  road.  Passed  through 
Winston  we  think  unnoticed,  and  arrived  in  Salem  as  the  old  town- 
clock  struck  eight — very  thankful  to  God  for  His  gracious  protection 
over  us  during  our  long  and  tedious  journey  of  more  than  1400  miles." 


Southern  Indian  Tribes  277 

Mt.  Zion  was  put  under  Bro,  Mock's  care  after  Bro.  Vogler's 
death,  and  the  work  at  this  point  continued  to  prosper.  On 
March  9,  1855,  fk)ur  adult  Cherokees  were  baptized  and  three 
confirmed  here  and  the  church,  30  feet  square,  could  not  ac- 
commodate one-half  of  the  Indians  who  came  to  the  service. 

The  work  at  the  other  stations  was  "looking  up."  Cannan 
could  report,  at  the  end  of  1856,  a  total  of  102  souls.  A  real  work 
of  the  Spirit  of  God  was  going  on  there.  Notable  was  the  con- 
version of  Joseph  Vann,  grandson  of  James  Vann,  the  first  friend, 
patron  and  benefactor  of  the  Springplace,  Greorgia,  Moravian 
mission.  ^^lock  had  visited  Vann  and  prayed  with  him  five  years 
ago  when  Vann  was  seriously  sick.  Vtann  arose  in  one  of  the 
meetings  at  Canaan  and  said  that  he  had  tried  to  resist  the  Spirit 
of  Grod  ever  since  that  time,  but  would  do  so  no  longer  and,  from 
henceforth,  wished  to  live  for  Christ  alone.  Vann  was  a  very 
fine,  promising  young  man.  Splendid  home  meetings  were  being 
held  in  the  neighborhood  of  Canaan  at  Mr.  Cochran's  and  Mr. 
MacCrarey's  in  which  James  Vann,  Red  Bird  Tiger  and  half- 
breed  James  "Ward,  Jr.,  ^'ere  very  active.  New  Springplace,  like- 
wise, experienced  a  genuine  awakening  in  1856,  and  twelve  full- 
blood  Cherokees  came  forward  accepting  Christ  and  later  united 
with  the  church,  bringing  the  total  mjembership  at  New  Spring- 
place  at  the  end  of  the  year  to  eighty-three.  The  missionaries 
were  adopting  the  method  of  stated  series  of  evangelistic  meetings 
with  splendid  results. 

James  "Ward,  Jr.,*  wrote  to  Salem  in  1857,  asking  to  be  allowed 
to  come  into  the  service  of  the  ^Moravian  Church  as  a  teacher.  He 
was  a  member  of  the  ]\Iethodist  Church  and  was  having  success 
as  a  teacher,  in  one  of  the  National  schools  of  the  Cherokees. 
Bro.  S.  "Warner  did  not  hesitate  to  recommend  him  to  the  Board 
at  Salem. 

The  object  of  the  official  visit  of  1854  had  been  but  partially 
attained  owing  to  Bishop  Herman's  death,  hence  the  Provincial 

*  James  Ward,  Jr.,  born  in  Georgia,  November  15,  1826.  Educated  at 
Dartmouth  College.  Married  February  9,  1854,  to  Miss  Esther  Hoyt, 
granddaughter  of  Assistant  Chief  George  Lowry,  on  her  mother's  side, 
and  of  English  descent  on  her  father's  side.  She  was  born  March  18, 
1826,  in  the  "Old  Nation"  of  the  Cherokees,  east  of  the  Mississippi,  and 
died,  January  12,  1864,  at  West  Salem,  111. 


278  Moravian  Missions  Among 

Elders'  Conference  at  Salem  planned  another  visit  in  1858,  which 
Bro.  George  Frederick  Biahnson,t  President  of  the  Conference, 
undertook  to  carry  out  in  person.  The  months  of  October  and 
November  were  spent  by  Bro.  Bahnson  on  this  visit  in  company 
with  Bro.  Augustus  Pogle.  They  traveled  in  all  possible  ways,, 
by  railroad,  steamboat,  wagon  and  horseback.  On  horse  they 
went  up  and  down  the  steep  Indian  trails  covered  with  small, 
loose  stones  and  on  horse  they  forded  streams,  yet  they  suffered 
no  ill  health  whatever  and  sustained  no  damage  at  all  on  the 
journey  covering  several  thousand  miles.  They  arrived  at 
Canaan,  October  22. 

Bahnson  was  greatly  surprised  over  what  he  found  had  been 
accomplished  by  the  Moravian  mission;  he  found  that  the  in- 
fluence exerted  by  our  missionaries  in  the  uplift  of  the  Nation 
was  really  wonderful,  much  more  good  work  had  been  done,  and 
was  going  on,  than  he  expected  to  find.  Some  of  his  experiences 
and  impressions  follow : 

"Received  a  hearty  welcome  from  Bro.  Mock  and  his  family  at 
Canaan.  Many  half-breeds  reside  around  this  station.  They  much  re- 
semble the  whites  and,  like  them,  live  mostly  on  larger  plantations. 
The  banks  of  the  smaller  rivers  are  inhabited  by  full-bloods,  that  is, 
Indians  of  unmixed  race,  who  gain  a  subsistence  from  small  farms, 
their  wants  being  few  and  simple.  All  the  half-breeds  speak  English 
and  some  of  them  have  no  acquaintance  with  the  Cherokee  language. 
Not  a  few  of  them  are  well  educated,  having  attended  good  schools  in 
the  States. 

"Bro.  Mock  labors  among  both  these  classes  with  much  success.  He 
understands  more  of  the  Cherokee  language  than  most  of  the  half- 
Indians.  During  my  stay,  he  delivered  his  first  address  in  Cherokee. 
On  Sunday,  October  24,  I  preached  in  the  new  church  (Canaan).  Thi^ 
building,  which  is  very  neat  and  comfortable,  was  erected  by  Bro.  Mock, 
assisted  by  the  Indians,  without  any  expense  to  the  mission-fund.  Bro. 
Mock  opens  the  church  one  hour  before  the  meeting  and  holds  the  full 
service  even  if  only  one  Indian  is  present!" 

While  Brother  Bahnson  was  preaching,*  ten  full-blood  Chero- 
kees  entered,  having  with  them  three  prisoners  in  chains, 

"The  Cherokees  have  no  gaols,  and  those  who  are  accused  of  murder 
are  chained  and  delivered  into  the  charge  of  men  appointed  for  the 
purpose,  until  they  can  be  tried. 

t  Member  of  the  Conference  since  1849  and  President,  1856-'69.    Conse- 
crated a  Bishop  in  1860.     Died  in  1869. 
*His  text  was  1  Timothy  2:4. 


Southern  Indian  Tribes  279 

"After  I  had  spoken,  Bro.  Joseph  Fiddler, f  full-blood,  delivered  an 
address  in  Cherokee.  My  feelings  were  peculiar  when  Joseph,  in  his 
cotton  dress,  stood  beside  me  addressing  his  countrymen  in  what  was, 
to  me,  an  unknown  tongue,  and  I  thanked  God,  with  tears  of  joy,  that 
He  had,  through  the  instrumentality  of  our  mission,  prepared  him  as 
an  instrument  to  the  making  known  of  His  Gospel." 

Aecompanied  by  Mock  and  the  Interpreter,  Avery  Miller, 
Bahnson  made  many  visits  in  the  homes  of  members  in  the 
Canaan  neighborhood,  noting  esipecially,  a  call  made  on  "Han- 
nah," a  remarkable  Cherokee  character.  She  was,  probably,  the 
oldest  member  ever  in  the  Moravian  Church,  certainly  the  oldest 
ever  baptized  by  IMoravian  missionaries,  having  been  born  in  1740, 
therefore,  at  this  time,  118  years  old.  Bahnson  writes  that  the 
housie  was  the  smallest  he  had  ever  seen,  being  10  x  12  feet,  with 
clay  floor  and  a  fireplace.  Upon  a  bed  lay  Hannah,  the  oldest 
person  Bahnson  had  ever  seen.  ("She  was  all  wrinkles.")  She 
was  very  weak  but  able,  at  times,  to  go  about  on  a  stick.  At  the 
age  of  108,  she  had  been  baptized  by  our  missionaries  and  had 
answered  the  baptismal  questions  heartily,  with  childlike  faith 
and  eyes  full  of  tears.  When  Bro.  Bahnson  prayed  with  her — • 
her  son-in-law  interpreting — ^she  punctuated  his  prayer  with 
"amens"  which  came  straight  from  her  heart.  Of  late  years,  she 
had  not  been  able  to  come  to  the  services,  but  comforted  herself 
with  the  thought  that  the  Lord  came  into  her  small  house  to  be 
with  her.  Bro.  Mock  told  Bro.  Bahnson  that  her  tiny  dwelling 
was  a  real  Bethel.     (Hannah  died  in  1860  at  120  years  of  age.) 

A  new  school-house  was  being  erected  at  Canaan  in  which  it 
was  proposed  to  employ  Joseph  Vann,  of  whom  Bro.  Bahnson 
speaks  highly,  as  teacher.  Altogether,  the  official  visitor  felt 
much  encouraged  over  the  situation  at  Canaan  and  the  work  ac- 
complished there.* 

tHe  played  a  fiddle! 

*  The  missionaries,  Bahnson  found,  were  very  modest  and  reticent 
about  hardships  and  dangers  they  had  endured.  He  mentions  one  ex- 
perience Sr.  Mock  had  in  earlier  days.  A  party  of  drunken  Indians, 
near  Canaan,  had  murdered  another,  and,  after  they  had  danced  around 
the  body  for  some  time,  they  entered  the  mission  house  with  bloody 
hands.  Sr.  Mock  was  alone  at  the  time.  The  Indians  demanded  bread. 
Greatly  terrified,  Sr.  Mock  gave  them  all  she  had  in  the  house  nnd  they 
left,  without  molesting  her  in  the  least. 


280  Moravian  Missions  Among 

New  Springplace  was  next  visited.  The  missionary  staff  here 
consisted  of  Gilbert  Bishop  and  wife,  Clarissa,  James  Ward,  Jr., 
teacher,  and  Archie  Henry,  Interpreter.  ' '  James  Ward  looks  like 
a  white  man,  his  splendid  wife  can  be  recognized  as  a  Cherokee. 
Archie  Henry,  several  years  ago,  spent  some  tim^e  at  Salem  and 
Friedberg,  at  the  latter  place  to  learn  English  under  Bro. 
Hagen's  instruction."  Lemuel  Wilson  was  another  good  In- 
terpreter serving  at  Springplace;  also,  the  venerable  (reorge 
Hicks  still  served  occasionally  in  this  capacity.  Bahnson  was 
particularly  delighted  to  make  the  acquaintance  of  the  latter.  A 
convert  in  the  old  mission  in  Georgia,  Hicks  had  lived  a  long, 
eonsistent,  useful  Ohristian  life,  serving  the  mission  as  Inter- 
preter and  in  many  other  ways.  He  had  served  his  people,  like- 
wise, as  a  public  official  in  many  important  National  concerns. 
At  the  time  of  Bahnson 's  visit,  Bro.  Hicks  was  a  member  of  the 
Senate  of  the  Cherokee  Nation  and  enjoyed  wide  influence  which 
he  used  for  Christ  and  the  Church. 

"On  Sunday,  October  31,  we  partook  of  the  Holy  Communion  at  New 
Springplace,  for  which  occasion  Bro.  Mock  had  come  from  Canaan. 
Bro.  Bishop  first  delivered  an  address  on  the  Doctrinal  Text  for  the 
day.  Bro.  Mock  then  preached  on  Haggai  1:5,  after  which  I  spoke  on 
the  Daily  Text  from  the  Old  Testament.  The  people  around  Spring- 
place  are  full-bloods,  hence  all  had  to  be  interpreted,  which  took  much 
time  as  the  Cherokee  language  has  very  circuitous  forms  of  expression. 
After  this,  the  Sacrament  was  administered.  The  Lord  was  graciously 
with  us. 

"The  Indians  sit  quietly  and  reverently  in  a  manner  which  could  well 
teach  whites  a  lesson.  Only,  the  preacher  must  not  forget  that  when  a 
real  Indian  is  interested  he  will  not  look  at  the  speaker,  but,  resting 
his  head  on  his  hands,  will  fasten  his  look  on  the  floor — apparently 
taking  no  interest  whatever." 

Next  day,  November  1,  a  Mission  Conference  was  held  at 
Springplace.  Bro.  Ward  was  received,  as  an  Acolyte,  into  the 
service  of  the  Church  and  was  chosen  Secretary  of  the  Mission 
Conference.  Ward  was  "a  sincere  and  promising  Brother  who 
devotes  himself  to  his  duties  with  his  whole  soul. ' '  Bahnson  felt 
that  there  was  good  prospect  of  more  native  Helpers  serving  in 
the  Cherokee  mission.  The  tone  of  feeling  which  he  observed 
among  the  Cherokee  Brethren  and  sisters  and,  particularly,  their 
prayerful  spirit,  were  very  encouraging. 


Southern  Indian  Tribes  281 

Springplace  had  a  noteworthy  character  to  match  "Hannah" 
at  Canaan.  Father  "Israel" — Indian  name  "Caselawi" — was 
seventy  and  lived  a  distance  of  four  miles  from  Springplace,  but 
never  missed  a  service,  walking  to  church  and  back  with  his  aged 
wife.  He  had  been  baptized  November  18,  1827,  at  Old  Spring- 
place  by  John  Renatus  Schmidt.  He  had  washed  his  robes  and 
made  them  white  in  the  blood  of  the  Lamh  and  through  the  years 
he  had  walked  as  a  real  child  of  God.  Always,  he  was  smiling 
and  contented.  Israel  was  one  of  the  few  remaining  full-blood, 
typical  Cherokees.  In  former  days  he  was  a  famous  hunter  and 
kept  the  mission  well  supplied  with  game.  As  a  hunter,  he  had  a 
feat  to  his  credit  which  could  scarcely  be  duplicated:  with 
gestures,  he  would  relate  how  he  had  crept  up  to  a  wolf  undis- 
covered and  had  killed  the  wolf  with  a  club!  He  had  never 
ridden  in  a  wagon  until  the  day  when  Bahnson  and  Bishop  drove 
up  to  his  house  to  take  him  to  Tahlequah  to  sit  for  a  photograph. 
Thinly  clad,  he  came  into  the  carriage,  depending  upon  Bro. 
Bishop  to  have  a  woolen  blanket  for  him.  He  w^ore  real  Indian 
shoes.  A  copy  of  Israel's  picture*  taken  that  day  at  Tahlequah 
is  shown  and  in  his  features  we  see  reflected  the  Christian  traits 
mentioned  by  those  who  knew  him. 

Brother  Bahnson  spent  a  few  pleasant  and  not  unprofitable 
days  at  Tahlequah,  the  capital  of  the  Nation.  The  Legislative 
Assembly  and  the  Supreme  Court  wiere  then  in  session.  Bahnson 
met  some  of  the  leading  men  of  the  Nation  and  preached  in  the 
court-house  to  an  inter esting  auditory.  Hie  also  spent  an  exceed- 
ingly pleasant  evening  at  the  home  of  Chief  John  Ross,  who 
warmly  commended  the  work  of  the  ^Moravians  for  his  people. 

Sunday,  November  7,  came  the  beautiful  and  solemn  services 
of  dedication  of  the  new^  church  at  Canaan,  followed,  a  w^eek  later, 
by  the  celebration  of  the  Holy  Communion  at  Mt.  Zion,  at  which 
service  Bro.  Bahnson  had  the  great  privilege  of  baptizing  an 
aged,  white-haired  Indian  who  received  the  name  "Abraham." 
This  blessed  meeting  brought  Bro.  Bahnson 's  visit  to  a  fitting 
close. 


*See   Frontispiece,     fhoto   by   courtesy   of   the   Rev.    W.   H.   Vogler, 
Nazareth,  Pa. 


282  Moravian  Missions  Among 

In  the  year  1859,  the  Presbyterian  station  at  Caney  Creek  was 
turned  over  to  the  care  of  the  Moravian  Church.  The  Rev.  John 
Huss,  missionary  there,  had  died  and  the  Presbyterian  Board  was 
unable  to  fill  the  vacancy.  Ganey  Creek  came  under  Mock's 
charge,  so  that  he  now  had  a  ' '  four-point  circuit : ' '  Canaan,  Mt. 
Zion,  Grand  River  and  Ganey  Greek.  Large  audiences  at  Ganey 
Creek  welcomed  the  Moravian  missionary  when  he  came  to  take 
charge.  Bro.  Mock  writes  that  never  has  the  Moravian  Church 
stood  higher  in  the  esteem  of  the  Cherokee  Nation  than  at  this 
time.    There  are  127  names  on  the  roll  at  Canaan. 

At  New  Springplace,  1859  was,  likewise,  a  year  of  progress. 
A  total  of  13  new  membersi  came  into  the  church.  Bro.  Lemuel 
Wiilson  was  appointed  Interpreter  in  place  of  Archie  Henry, 
whose  failing  eyesight  comipelled  him  to  give  up  his  office.  Bra. 
Abraham,  living  in  the  settlement  on  the  Illinois  River,  was  ap- 
pointed a  native  assistant  to  aid  in  caring  for  the  souls  in  that 
neighborhood.  Bishop  had  two  regular  preaching  places  besides 
Spij-ingplace,  namely,  Bro.  Abraham 's  settlement,  just  mentioned, 
and  in  the  schoolhouse  at  Long  Prairie.  He  preached,  also,  at 
Barren  Fork  whenever  possible.  The  new  schoolhouse  at  Spring- 
place  was  completed  in  this  year  and  consecrated  to  the  purposes 
of  Christian  education  in  the  Lovefeast  on  Sept.  28.  Bro.  Ward 
was  very  successful  as  a  teacher,  the  attendance  was  increasing 
and  the  school  enjoyed  a  good  reputation  in  the  community. 


Southern  Indian  Tribes  283 

CHAPTER  XXI 

The  Civnv  War:  Its  Effect  Upon  the  Cherokees  and  Upon 
THE  Moravian  Mission 

The  years  1860  and  '61  were  characterized  by  great  excitement 
and  disturbances  among  the  Cherokees.  The  bitterness  of  feeling 
between  the  North  and  South  extended  throughout  the  nation. 
Many  of  the  Indians  were  wealthy  slave  owners,  and  vehemently 
opposed  the  dissemination  of  any  doctrine  at  variance  with  their 
traditional  customs.  "Stand  Waytee,"  the  leader  of  the  "Ridge 
Party,"  organized  his  followers  under  the  title  of  "Knights  of 
the  Golden  Circle, ' '  and  espoused  the  Confederate  cause,  while  a 
counter  organization  was  formed  by  those  loyal  to  the  United 
States  Government,  and)  chiefly  from  among  the  Ross  faction. 
These  latter  were  the  " Ki-tu-whas, "  better  known  as  the  "Pin" 
Indians.  This  society  had  been  organized  years  before,  by  John 
Ross  and  the  Rev.  Evan  Jones.  The  latter  as  a  strong  anti- 
slavery  partisan,  and  sympathized  with  the  Union,  while  the 
former  at  first  rejected  all  overtures  and  determined  to  remain 
neutral  during  the  contest.  Gen.  Albert  Pike,  in  behalf  of  the 
Confederacy,  endeavored  to  treat  with  Ross,  but  their  meeting 
only  resulted  in  an  order  fromi  the  Chief  that  strict  neutrality 
should  be  observed  by  his  followers.  At  a  meeting  held  in 
Tahlequah,  August,  1861,  at  which  a  large  numjber  of  Cherokees 
were  present,  and  loud  in  their  clamours  for  alliance  with  the 
South,  John  Ross  changed  his  views  and  determined,  like  the 
large  majority,  to  ally  himself  with  the  Confederacy. 

A  strong  party  dissented  and  attached  itself  to  the  Union  cause. 
The  country  swarmed  with  soldiers.  Thousands  of  men  camped 
in  the  neighborhood  of  our  mission  premises.  The  armies  of  the 
North  and  South  alternately  ravaged  the  Territory.  The  Chero- 
kees being  divided  among  themselves,  there  was  safety  for  neither 
life  nor  property.  Houses  and  mills  were  destroyed,  cattle  and 
stock  were  stolen  and  killed. 

Chief  Ross  raised  a  regiment,  placing  at  its  head  Colonel  Drew, 
of  the  Home  Guard,  and  in  his  addi-ess  mentioned  that  they  were 
to  act  in  concert  with  the  troops  of  the  Southern  Confederacy. 
This  regiment,  as  well  as  that  of  Stand  Waytee,  fought  side  by 
side  at  Pea  Ridge  and  elsewhere. 


284  Moravian  Missions  Among 

Col.  Drew's  nuen,  however,  were  in  a  wretched  condition  at  the 
end  of  ten  months'  service.  Half  clad  and  ill  fed,  having  never 
received  payment  for  their  services,  and  finding  that  the  Federal 
troops  of  Col.  Weir  were  obtaining  prestige  in  that  portion  of  the 
Nation,  the  ill-treated  warriors  revolted  en  masse,  and  went  over 
to  the  enemy. 

Chief  Ross,  finding  himself  abandoned  by  Drew's  regiment, 
concluded  to  make  a  virtue  of  necessity  and  become  a  loyal  man. 
Such,  he  said,  had  been  the  impulse  of  his  heart,  but  he  had  been 
overborne  by  the  strenigth  and  power  of  the  Confederate  govern- 
ment, and  felt  constrained  to  save  the  material  interests  of  his 
people  from  total  destruction.  He  was,  therefore,  escorted  out 
of  the  country  by  Colonel  Weir's  regiment,  and  went  to  Philadel- 
phia, where  he  remained  three  years.  In  the  meanwhile.  Stand 
Waytee,  at  the  head  of  a  small  army,  not  exceeding  eight  hundred 
warriors,  had  many  engagements  with  Federal  troops,  and  in  the 
spring  of  1863,  after  the  G-overnmient  had  returned  the  refugees 
to  their  homes  in  time  to  plant  their  crops,  he  scoured  the 
country  in  the  vicinity  of  Tahlequah,  and  drove  before  him  the 
frightened  tillers  of  the  soil,  who  fled  for  safety  to  Fort  Gibson, 
until  that  post  sheltered  no  less  than  six  thousand  refugees.  The 
latter  had  brought  back  with  them  supplies  and  material  for 
agricultural  pursuits,  which  fell  into  the  hands  of  Stand  Waytee 
and  his  followers.  At  the  termination  of  the  war,  a  general 
Council  meeting  was  convened  at  Fort  Smith,  which  was  attended 
by  delegates  from  the  tribes  west  of  Ninety-eighth  degree  Longi- 
tude, as  well  as  those  of  the  Five  Civilized  Tribes.  They  were 
met  by  United  States  commissioners  who,  on  the  part  of  the 
Government,  proposed  various  measiires  for  their  future.  The 
Commission,  however,  refused  to  recognize  John  Ross  as  a  proper 
representative  of  his  people,  as  his  record  had  been  such  as  to 
excite  want  of  confidence.  The  meeting  broke  up  without  the 
accomplishment  of  any  business,  and  nothing  was  done  until 
June  13,  1865,  -when  the  United  States  concluded  a  treaty  with 
the  Southern  Cherokees,  represented  by  E.  C.  Boudinot.  This 
party  acknowledged  the  freedom  of  the  negro,  but  refused  to 
adopt  him  into  the  tribe.  In  August,  1866,  a  treaty  was  ratified 
with  the  "Ross  Party,"  or  loyal  Cherokees,  not,  however,  until 
the  Commission  had  agreed  to  recognize  John  Ross  in  his  official 


Southern  Indian  Tribes  285 

character  of  Principal  Chief.  The  termination  of  the  war  was 
fraught  with  misery  for  many  of  the  ^v^etched  followers  of  Stand 
Waytee.  The  loyal  party,  as  soon  as  they  returned  to  their 
allegiance  in  1863,  passed  an  act  of  Council  confiscating  all 
property  (houses  and  stock  included)  belonging  to  the  Southern 
refugees,  who  were  living  in  the  greatest  destitution  on  the  banks 
of  the  Red  River.  Before  a  reconciliation  was  brought  about, 
the  proposition  was  seriously  considered  of  securing  a  home  for 
Waytee  and  his  followers  in  the  Chickasaw  Nation,  but  the  death 
of  Ross,  which  took  place  in  Washington,  August  1,  1866,  moder- 
ated the  party  feeling,  and  they  finally  returned  to  dwell  among 
their  people. 

For  the  Moravian  mission,  the  confusion  and  turmoil  of  war 
and  the  Territory  overrun  by  bands  of  lawless  Indians,  brought 
disruption  under  most  distressing  circumstances.  During  1861, 
the  missionaries  and  their  faithful  congregations  were  kept  in 
constant  anxiety.  In  the  first  half  of  1862,  the  Cherokee  country 
seemed  to  grow  more  quiet  and  the  missionaries  wrote  to  Salem 
that  the  pressure  of  the  war  had  relaxed  somewhat  and  they  were 
beginning  to  breathe  more  freely.  This  reassuring  message  came 
to  Salem,  August  11,  1862.  Then,  for  a  long  time,  nothing  was 
heard  from  the  field  and  the  news  which  did  eventually  reach 
Salem'  told  that  the  gravest  fears  of  the  Church  for  the  mis- 
sionaries and  the  mission  had  been  realized. 

Sept.  2,  1862,  the  blow  struck  New  Springplace.  A  band  of 
about  30  or  40  horsemen  belonging  to  the  Federal  side,  partly 
Cherokee  Indians,  partly  white  men,  appeared  at  the  station. 
G-ilbert  Bishop  and  wife  with  their  children  and  Mrs.  Ward  and 
children  were  in  the  house  at  the  time ;  Ward  was  missing.  From 
a  letter  written  by  his  son,  D.  E.  Ward,  to  Salem,  years  after, 
follow  the  details : 

"At  about  4  o'clock  p.m.,  Sept.  2,  1862,  my  father,  as  was  his  custom, 
saddled  his  horse  preparatory  to  going  after  the  milch  cows.  He  stood 
fully  a  minute  before  mounting,  as  though  he  had  a  presentiment  of 
what  was  to  happen.  I  noticed  him  closely,*  for  I  longed  to  go  with 
him,  but  had  been  refused.  Then,  with  a  Jvimp,  he  vaulted  into  the 
saddle  and  started  toward  the  Creek  at  a  brisk  gait.  He  seemed  hardly 
to  have  gotten  out  of  sight  before  we  heard  a  volley  of  musketry  and 


D.  E.  Ward  was  seven  years  old  at  this  time. 


286  Moravian  Missions  Among 

in  less  than  five  minutes,  20  Indians  had  surrounded  the  house,  painted, 
to  disguise  their  features.  They  proceeded  at  once  to  rob  the  house, 
led  by  one  whose  form  I  seemed  to  recognize.  He  seemed  familiar  with 
every  place  where  valuables  were  kept.  After  he  had  gotten  what  booty 
he  wanted,  he  came  to  the  door — (we  were  all  huddled  together  on  the 
back  porch  )^and  in  Cherokee  told  my  mother  to  make  ready  to  go 
with  them.  I  recognized  his  voice  and  told  mother  that  it  was  Jesse 
Henry.  She  then  also  recognized  him.  (Jesse  Henry  died  in  1870  or 
1871  of  remorse  for  this  very  act,  making  a  confession  to  J.  B.  Jones,  a 
fellow  preacher,  for  Henry,  after  the  war,  became  a  minister  in  the 
Baptist  Church  and  was  also  a  member  of  the  National  Council  at  the 
time  of  his  death.)  My  mother  after  being  carried  away,  was  released 
about  20  miles  from  home,  and  was  absent  that  night,  next  day,  the  next 
night  and  until  late  in  the  afternoon  of  the  day  following,  during  which 
time  she  had  nothing  to  eat,  was  lost  in  the  forest,  and  had  to  carry  my 
two  brothers,  who  were  twin  babies  three  months  old.  The  Indians 
would  not  permit  Lucinda  (our  servant  girl)  to  accompany  her." 

Bro.  Gilbert  Bishop  was  made  a  prisoner  and  led  away  by  the 
party  at  the  same  time  when  Mrs.  Ward  was  taken.  Bishop  was 
taken  to  Fort  Scott,  GO  miles  away.  After  several  weeks'  im- 
prisonment, he  received  his  freedom,  through  the  efforts  of  Gen. 
Blount  and  succeeded  in  rejoining  his  family. 

Upon  jMrs.  Ward's  return — she  was  all  but  deadi — search  was 
instituted  for  "Ward.  Gilbert  Bishop's  son,  Edwin,  was  going 
through  the  woods  when,  to  his  horror,  he  found,  half  concealed 
in  the  bushes,  a  skeleton  which  he  knew,  by  the  boots  and  the 
keys  lying  on  the  ground,  to  be  the  remains  of  Ward,  who  had 
been  shot  and  his  flesh  devoured  by  hogs.  Edwin  Bishop*  took 
up  the  remains  carefully  and  carried  them  home  in  a  wheel- 
barrow, then  made  a  rude  coffin,  and,  with  his  mother's  help,  dug 
the  grave.  Mrs.  Ward  had  fainted,  but  roused  herself  to  stand 
by  the  grave  while  Mrs.  Bishop  read  the  burial  service. 

Afraid  to  remain  longer  in  danger  and  loneliness,  the  two 
families,  fourteen  in  number,  gathering  together  a  few  neces- 
saries, embarked  in  an  ox-wagon  for  Maysville  on  the  Arkansas 
line.  Passing  Hildebrand's  Mill,  the  good  miller  added  100  lbs. 
of  flour  to  the  loaded  wagon.  Mrs.  Bishop  said:  "I  have  no 
money  to  pay  you,"  but  Hildebrand  replied,  "Gilbert  Bishop 
will  pay  me."    Then  they  moved  on  to  Maysville. 

*  E.  P.  Bishop,  Bethlehem,  Pa.,  then  between  13  and  14  years  of  age. 


Southern  Indian  Tribes  287 

Some  days  later,  the  rattle  of  sabres  was  heard,  and  on  came 
the  cavalry  of  Union  troops,  the  baggage  wagons,  and,  last,  a 
settler's  wagon.  In  this  wagon  was  some  one  besides  the  driver, 
and  the  Bishop  children  cried:  "'0,  there's  father!"  He  had 
come  with  the  army,  hoping  to  find  trace  of  his  family. 

Mrs.  Ward,  with  her  family  of  five  children  succeeded  in 
miaMng  her  way  to  West  Salem,  111.,  where  they  arrived  in  a  most 
destitute  condition,  but  were  kindly  cared  for  at  the  home  of  the 
IMioravian  pastor  there,  the  Rev.  Herman  Tietze.  The  fatigues 
and  hardships  and  sorrows  she  had  undergone  bore  so  heavily  on 
Sr.  Ward  that  she  sank  under  them,  in  spite  of  the  tenderest  care 
and  nursing.    She  died  soon  after  her  arrival  at  West  Salem. 

Gilbert  Bishop  obtained  transportation  for  his  family  in  a 
baggage  car  to  some  point  in  Missouri.  From  there  he  could 
communicate  with  friends  who  sent  means  for  traveling  by  rail 
to  Bethlehem,  Pa.,  where  they  arrived  late  in  November,  1862. 

Meanwhile,  Bro.  E.  J.  Mock  with  his  family  had  been  obliged 
to  flee  from  the  station  Canaan,  October  1,  1862,  and,  soon  after, 
Canaan  and  Mt.  Zion  were  entirely  destroyed.  The  Mocks  made 
their  way  to  Missouri  and  settled  there  temporarily.  Several 
memibers  at  Canaan  perished,  the  rest  were  scattered. 

New  Springi^lace  was  greatly  damaged.  Members  were  scat- 
tered far  and  wide,  most  men  were  in  the  armies  of  the  North  or 
the  South,  and  the  women  and  children  were  in  a  pitiful  con- 
dition. 

Once  more,  the  Cherokee  mission  was  wrecked.  Throughout 
the  Civil  War  there  could  be  no  upbuilding.  The  results  of  years 
of  hard  toil  and  patient  endurance  were  dissipated.  It  seemed 
as  if  our  work  among  the  Cherokees  had  ceased  forever ! 


288  Moravian  Missions  Among 

CHAPTER  XXII 

Rehabilitation  of  the  Mission  After  the  Civil  War 

The  Treaty  of  1866  between  the  United  States  and  the  Chero- 
kee Nation  broug'ht  peace  to  a  perturbed  people,  regulated  their 
distracted  affairs  anew  and  made  possible  for  the  tribe,  once 
more,  development  and  progress  in  civilization.  Amnesty  was 
declared  for  all  criminal  acts  oonnmitted  during  the  war,  and  the 
United  States  -guaranteed  to  the  people  of  the  Cherokee  Nation 
the  quiet  and  peaceable  possession  of  their  country. 

Previous  to  the  drawing  up  of  this  treaty,  a  deputy  from  Con- 
gress, in  1865,  visited  the  Cherokee  country  to  obtain  accurate 
information,  and  two  articles  of  importance,  sanctioning  and 
even  encouraging  resumption  of  our  mission  work  were  thus 
brought  forward  and  incorporated  into  the  treaty: 

"ARTICLE  30. 
"The  United  States  agree  to  pay  to  the  proper  claimants  all  losses  of 
property*  by  missionaries  or  missionary  societies,  resulting  from  their 

*  "The  following  is  a  correct  list  of  the  losses  sustained  by  the  Mora- 
vian Board  of  Missions  in  the  Cherokee  Nation  during  the  late  re- 
bellion: 

"4  head  of  horses— $100 |400 

"4  head  of  horses— $50 200 

"1  wagon  and  harness 100 

"1  carriage  and  harness 100 

"1  set  blacksmith's  tools  and  some  iron 100 

"1  set  of  cabinet,  turning  lathe  and  shoemaker's  tools  73 

"Farming   utensils   100 

"1000  bu.  corn  at  50c  per  bu 500 

"75  bushels  wheat  at  $1  per  bu 75 

"3000  bundles  oats  at  $1  per  hundred 30 

"Hay  and  fodder  75 

"150  bu.  Irish  potatoes  at  50c  bu 75 

"50  bu.  sweet  potatoes  at  50c  per  bu 25 

"20  large  killing  hogs  at  $15  each 300 

"40  stock  hogs  at  $5  each 200 

"40  head  of  cattle  at  $10  each 400 

"10  beds  and  bedsteads  at  $20  each 200 

"Bedding,  clothing  and  dry  goods 100 

"Groceries,  bacon  and  lard 50 


Southern  Indian  Tribes  289 

being  ordered  or  driven  from  the  country  by  United  States  agents,  and 
from  their  property  being  taken  and  occupied  or  destroyed  by  United 
States  troops,  not  exceeding  in  the  aggregate  Twenty  Thousand  Dol- 
lars, to  be  ascertained  by  the  Secretary  of  the  Interior." 

"ARTICLE  14. 

"The  right  to  the  use  and  occupancy  of  a  quantity  of  land  not  exceed- 
ing one  hundred  and  sixty  acres,  to  be  selected  according  to  legal  sub- 
divisions in  one  body,  and  to  include  their  improvements,  and  not  in- 
cluding the  improvements  of  any  member  of  the  Cherokee  Nation,  is 
hereby  granted  to  every  society  or  denomination  which  has  erected,  or 
which  with  the  consent  of  the  National  Council  may  hereafter  erect, 
buildings  within  the  Cherokee  Country  for  missionary  or  educational 
purposes.  But  no  land  thus  granted,  nor  buildings  which  have  been  or 
may  be  erected  thereon,  shall  ever  be  sold  or  otherwise  disposed  of 
except  with  the  consent  and  approval  of  the  Cherokee  National  Council 
and  the  Secretary  of  the  Interior.  And  whenever  any  such  lands  or 
buildings  shall  be  sold  or  disposed  of,  the  proceeds  thereof  shall  be  ap- 
plied by  said  society  or  societies  for  like  purposes  within  said  nation, 
subject  to  the  approval  of  the  Secretary  of  the  Interior." 

Before  ever  this  treaty  was  concluded,  word  was  received  in 
Salem,  Feb.  19,  1866,  that  the  Unity's  Mission  Board,  in  Herm- 
hut,  had  decided  that  the  Cherokee  mission  should  be  continued. 
This  was  a  true  missionary  spirit  for  a  Board  to  have  when  the 
material  results  of  years  of  toil  and  expenditure  in  this  field  lay 
in  ashes  and  the  spiritual  interests  were  broken  and  scattered ! 

The  Salem  Brethren  took  up  the  word  and  comimissioned  Bro. 
E.  J.  Mock,  still  living  in  JMissouri,  to  make  a  journey  of  recon- 


"3  cooking  stoves  at  $25  each 75 

"3  heating  stoves  at  $20  each 60 

"Table  and  kitchen  furniture  25 

"Books  and  stationery  100 

"Damages  to  farm  and  buildings 500 

"1   Melodeon   50"- 

Affidavit  was  made  by  Bro.  Bahnson,  Pi'esident  of  the  Board,  as  to 
the  correctness  of  these  items  for  which  reparation  was  claimed  under 
Article  30  of  the  Treaty  of  1866.  Through  the  efforts  of  Judge  J.  W. 
Wright,  Washington,  D.  C,  the  petition  for  redress  was  granted,  the 
Government  paying  to  the  Moravian  Board  about  80  cents  on  the  dol- 
lar— the  actual  amount  being  $3279.69. 
19 


290  Moravian  Missions  Among 

naissance  into  the  Territory  and  to  ascertain  the  situation  with 
reigard  to  the  property  of  the  Moravian  mission.* 

Following  paragraphs  are  from  his  report: 

"Leaving  Springfield  June  29,  1866,  I  traveled  as  far  as  Bentonville 
in  Arkansas,  and  from  thence,  partly  on  foot,  partly  on  horseback, 
reaching  the  borders  of  the  Cherokee  territory  on  July  2,  and  two  days 
later,  the  former  station  of  Canaan,  now  lying  in  ruins.  At  the  sight 
of  my  old  home  I  was  deeply  grieved.  Church,  houses  and  stables  and 
even  the  fences  and  hedges  had  fallen  a  prey  to  the  flames.  Riding  to 
the  place  where  our  dwelling  had  stood,  the  sight  of  the  few  remaining 
ruins  recalled  to  my  remembrance  the  many  sighs  and  prayers  on  be- 
half of  our  Cherokees  which  had  ascended  from  this  spot  to  the  Throne 
of  Grace.  I  turned  towards  the  ruins  of  the  little  church  which  I  had 
built  almost  entirely  with  my  own  hands  and  quite  at  the  expense  of 
the  Indians,  who  had  most  readily  contributed  what  they  were  able — 
a  heap  of  ashes  was  all  that  remained.  With  a  heavy  heart  I  bent  my 
steps  towards  the  burial  ground  and  rested  for  a  time  among  the  graves 
of  the  departed. 

"On  July  6,  after  spending  the  night  at  Maysville,  five  miles  from 
Canaan,  I  proceeded  to  New  Springplace,  about  20  miles  distant.  On 
the  way  thither,  I  found  almost  every  house  destroyed  or  burnt  down, 
but  at  the  station  itself,  four  families  were  living.  Men,  women  and 
children  hastened  to  welcome  me,  gave  me  hearty  hand-shakes,  and  I 
felt  very  happy  to  converse  once  more  with  my  people  in  the  Cherokee 
language." 

Mock  found  the  mission  buildings  still  standing,  though  in  a 
very  dilapidated  condition.  Doors  and  windows  were  broken ; 
fences  burnt ;  even  the  little  woods  near  the  schoolhouse  had  been 

*  On  March  27,  1866,  Bro.  Gilbert  Bishop,  at  Bethlehem,  Pa.,  had  writ- 
ten to  Chief  John  Ross,  then  in  Washington,  D.  C,  with  a  delegation  on 
treaty  business,  asking  whether  Bro.  Mock  would  be  permitted  to  re- 
turn and  resume  mission  work.  The  Chief  replied,  under  date  of 
April  10,  1866,  in  part  as  follows: 

"In  reply  to  your  inquiries,  permit  me  to  say  that  I  can  see  no  reason 
why  Mr.  Mock  should  not  return  and  occupy  Springplace,  or  any  one  of 
your  mission  stations,  immediately.  I  do  not  hesitate  to  say  that  the 
Cherokees  will  hail  with  delight  the  renewal  of  the  Moravian  work  in 
their  midst.  Your  missionary  operations  having  been  only  suspended, 
by  the  war,  I  can  see  no  necessity  for  any  application  being  made  for 
'permits.' 

"Members  of  the  Delegation  unite  with  me  in  the  hope  that  your 
many  years  of  devotion  to  our  people  will  be  greatly  blessed,  and  that 
we  shall  yet  have  it  in  our  power  to  reward,  in  some  measure,  your 
sacrifices  for  our  good." 


Southern  Indian  Tribes 


291 


cut  down.  Everything  would  have  been  devoured  by  the  flames 
but  for  the  exertions  of  the  few  families  who  had  remained  on 
the  spot  and  had  worked  with  might  and  main  to  quench  the  fire. 
A  m'an,  Thompson,  had  died,  soon  afterwards,  from  over-exertion 


Principal  Chief  John  Ross. 
(Kroweskowee.) 


in  working  heroically  to  save  the  station.    All  the  cattle  had  been 
driven  away  and  the  agricultural  implemente  were  ruined. 

"Went  to  Spavinaw  next  day,  where  I  found  many  old  friends  and 
met  with  a  hearty  welcome.  I  joined  with  them  in  singing  'our  Chero- 
kee hymns.'  All  the  natives  with  whom  I  spoke  expressed  a  strong 
desire  that  a  missionary  might  again  be  appointed  to  live  with  them 
and  instruct  them." 


292  Moravian  Missions  Among 

Bro.  Mock's  report  sent  tO'  Salemi  greatly  encouraged  the  Board 
there  to  proceed  with  the  renewal  of  the  mission.  A  call  was 
extended  to  Bro.  Mock  to  resume,  as  much  as  possible,  the  work 
at  Springplace,  which  call  he  gladly  followed  and  moved  his 
family  to  the  station.  Mission  activity  among  the  Cherokees 
after  the  war  was  thus  resumed,  first,  by  the  IMoravians,  who  were, 
for  some  time,  the  only  missionaries  on  the  ground.  The  begin- 
ning was  very  discouraging,  because  so  few^  of  the  members  were 
left  in  this  locality.  George  Hicks  and  other  strong  members 
were  dead,  the  balance  of  the  congregation  scattered.  Bro.  Mock 
held  on  in  spite  of  all  difficulties  and,  in  the  meantime,  another 
door  was  opening. 

Chief  John  Ross*  died  in  Washington,  D.  C,  in  1867,  and  his 
remains  were  brought  to  Tahlequah  to  be  buried  among  his 
kindred  and  people,  whom  he  had  governed  for  40  years.  Bro. 
E.  J.  Mock  was  invited  by  a  eommittee  of  the  National  Council 
to  preach  the  funeral  sermon  of  the  Hon.  John  Ross,  which  he 
did  on  June  1,  1867.  On  this  occasion — a  great  honor  for  the 
Moravian  Church — Bro.  Mock  made  the  acquaintance  of  Mrs. 

*  This  remarkable  man  was  of  Scotch  and  Cherokee  origin.  His 
father,  Daniel  Ross,  a  native  of  Scotland,  came  down  the  Tennessee 
River  with  a  trading  expedition  towards  the  close  of  the  Revolutionary- 
War,  and  was  captured  by  Cherokee  warriors.  He  owed  his  life  to  the 
intercession  of  John  McDonald — at  one  time  British  agent  among  the 
Cherokees — who  had  married  a  Cherokee  woman  and  was  living  in  the 
Nation.  Daniel  Ross  promptly  fell  in  love  with  his  deliverer's  daughter, 
Mollie  McDonald,  and  they  were  married.  John  Ross,  one  of  the 
children  of  that  union,  was  born  Aug.  3,  1790.  At  the  age  of  19,  he  was 
special  messenger  for  Col.  R.  J.  Meigs,  U.  S.  Agent  for  the  Cherokees. 
In  1813,  Ross  was  commander  of  a  Division  of  Cherokees  under  Gen. 
Andrew  Jackson.  He  was  elected  as  Principal  Chief  of  the  Cherokee 
Nation  in  1827  and  was  re-elected  every  four  years.  Up  to  the  time  of 
his  death  he  served  in  this  office,  a  period  of  40  years.  It  was  during 
his  chieftaincy  that  the  Cherokee  Nation  attained  the  distinction  of 
becoming  the  most  highly  advanced  aboriginal  tribe  on  the  North 
American  continent.  Chief  Ross  laid  the  corner-stones  of  the  Chero- 
kee Male  and  Female  Seminaries  at  Tahlequah  in  1847  and  lived  to  see 
the  handsome  brick  capitol  building  of  the  Cherokee  Nation  at  Tahle- 
quah. The  Chief  had  always  attended  church  worship  and  was  a 
particular  friend  and  patron  of  the  Moravian  missions  among  his  tribe. 
He  made  a  public  profession  of  Religion  in  1852.  His  second  wife,  a 
white  woman,  from  New  Jersey,  was  a  graduate  of  the  Moravian  Semi- 
nary at  Bethlehem,  Pa. 


Southern  Indian  Tribes 


293 


Jane  Nave,  daughter  of  Chief  Ross.  Jane  Ross  Nave*  earnestly, 
entreated  Bro.  i\Iock  to  hold  regular  services  in  Tahlequah,  which 
he  gladly  consented  to  do  and  the  work  began  miost  auspiciously, 
new  members  being  received  in  August,  October  and  December 
of  the  same  year  (1867). 


Mrs.  Jane  (Ross)   Na\t:. 
(Daughter  of  John  Ross.) 


*  She  had  been  a  student  at  the  Salem  Female  Academy  about  18"5- 
'37  and  Miss  Sophia  D.  Ruede— later  Mrs.  Miles  Vogler— was  her 
favorite  teacher.  At  Salem,  Jane  Ross  learned  to  love  the  Moravian 
Church.  In  the  Territory— now  Mrs.  Nave— she  took  a  prominent  part 
in  all  activities  for  the  advancement  of  her  people  and  was  deeply  inter- 
ested in  Christian  missions.  During  the  war,  she  fled  for  safety  to 
Bethlehem,  Pa.,  with  her  children,  and  while  there  was  received  as  a 
member  of  the  Moravian  Church,  Feb.  28,  1867,  by  Bro.  Edmund  de 
Sehweinitz.  Three  of  her  children  were  baptized  at  the  same  time.  The 
ceremony  took  place  in  the  same  congregation  in  which,  125  years  ago, 
Sept.  16,  1742,  Count  Zinzendorf  baptized  one  of  the  first  Indian  con- 
verts. After  her  return  to  the  Territory  she  became  matron  of  the 
girls'  school  at  Tahlequah,  continuing  a  firm  friend  of  the  missionaries. 
A  few  years  later  she  died,  and  almost  with  her  last  breath  sent  a  mes- 
sage of  love  to  Salem. 


294  Moravian  Missions  Among 

Bro.  Mock  held  his  seTvioes  in.  the  dining  hall  of  the  Female 
Seminary,  the  floor  of  its  large  schoolroom  having  been  broken 
down  by  the  great  weight  of  provisions  which  had  been  stored 
there  for  the  use  of  the  army. 

During  1868  and  1869,  Bro.  M,ock  continued  to  labor  here  and 
the  work  prospered  steadily,  thirty-nine  persons  having  con- 
nected themselves  with  the  church.  He  was  assisted  by  Bro. 
Wesley  J.  Spaugh,t  from  Friedberg,  N.  C,  who  had  come,  of  his 
own  accord,  to  be  of  some  use  in  the  Cherokee  mission.  Mrs. 
Jane  Nave  was  the  superintendent  of  a  very  flourishing  Sunday 
School. 

Services  were  kept,  also,  in  the  Parkhill  vicinity — the  late 
Presbyterian  mission — and  in  August,  1869,  eight  persons  united 
with  the  Moravian  Church  there.  Besides,  Mock  preached  at 
Springplace,  where  the  work  was  looking  up,  and  at  Spavinaw, 
where  there  was  a  great  awakening  in  1869,  several  Cherokees 
uniting  with  the  church  in  October. 

In  the  year  1870,  Bro.  Theodore  ]\I.  Rights*  was  called  to  the 
Cherokee  mission,  particularly  to  the  work  in  the  vicinity  of 
Tahlequah.  Bro.  Rights  and  wife  arrived  in  October  and  lived 
in  two  rooms'  of  the  Female  Seminary.  After  a  year's  trial,  the 
school  was  discontinued  and  in  February,  1872,  Bro.  Rights  and 
wife  removed  to  the  mission  premises  near  Parkhill,  renting  a 
house  formerly  occupied  by  the  Rev.  S.  A.  Worcester,  of  the 
American  Board,  now  owned  by  Rev.  Worcester's  daughter. 

t  Some  years  later  murdered  in  the  Chickasaw  Nation. 

*  Theodore  M.  Rights,  M.A.,  was  born  Aug.  7,  1846,  Friedberg,  N.  C, 
son  of  Rev.  C.  Lewis  and  Elizabeth  (Hughes)  Rights.  Received  his 
schooling  at  Salem  Boys'  School,  N.  C,  Nazareth  Hall  and  Moravian 
College  and  Theological  Seminary,  graduating  in  1867.  He  taught  at 
Nazareth  Hall  until  1870,  in  which  year  he  was  ordained  to  the  ministry 
by  Bishop  Henry  A.  Shultz  at  Nazareth,  Pa.  On  Aug.  2,  1870,  he  was 
married  to  Miss  Hannah  W.  Riegel— born  at  Bath,  Pa.,  Oct.  7,  1838, 
daughter  of  Daniel  and  Hannah  (Weaver)  Riegel — and  they  followed 
the  call  as  missionaries  to  the  Cherokee  mission  in  August,  1870,  and 
served  in  that  field  until  1896.  After  leaving  Indian  Territory,  Bro. 
and  Sr.  Rights  served  in  the  mission  among  the  Delawares,  New  Fair- 
field, near  Bothwell  on  the  Thames  in  Ontario,  Canada,  until  1904. 
After  this,  lived  in  retirement  at  Nazareth,  Pa.,  active  in  the  local  con- 
gregation there.  Served  Graceham,  Md.,  1919-'20.  Bro.  Rights  died 
April  1,  1922. 


Southern  Indian  Tribes  295 

An  official  visit  to  the  Cherokee  mission  was  made  in  the  spring 
of  1872  by  the  Rev.  Eimil  A.  de  Schweinitz,  of  the  Salem  Pro- 
vincial Board.  At  New  Springplace,  he  found  Bro.  Mock  in 
charge  and  the  mission  was  in  a  very  encouraging  status.  The 
buildings,  solidlj^  constructed  by  Bro.  Gilbert  Bishop,  were  in 
good  condition.  Additions  to  the  church,  while  not  numerous, 
were  frequent  and  the  ^^^dely-scatteredl  members  were  gradually 
settling  nearer  the  station.  Under  the  care  of  New  Springplace 
were  68  communicants  and  a  total  of  146  souLs.  A  flourishing 
mission  school  of  54  scholars  was  taught  by  Mr.  Richard  Wolfe, 
a  Cherokee;  Bro.  Mock  giving  religious  instruction.  Preaching 
places  served  by  Bro.  Mock,  besides  Springplace,  were  Maysville^ 
25  miles  distant ;  Barren  Fork  of  Illinois,  22  miles  distant ;  and 
Smith's,  15  miles  distant.  Mock's  long  residence  of  25  years 
among  the  Cherokees  had  made  him  one  of  them ;  he  was  greatly 
attached  to  the  people  and  they  esteemed  him  very  highly.* 

At  Parkhill,  Bro.  de  Schweinitz  found  Bro.  Rights  preaching 
to  our  people  in  the  Presbyterian  church,  by  courtesy,  there  being 
57  memibers  in  the  Parkhill  district.  Bro.  de  Schweinitz  was  very 
favorably  impressed.  Here  is  the  recommendation  from  his  re- 
port : 

"In  order  to  carry  on  the  work  successfully,  we  must  have  a  regular 
station,  i.e.,  church  building  and  dwelling  for  the  missionary.  The  con- 
sent of  Council  has  been  obtained  for  the  transfer  of  the  former  station, 
Canaan,  destroyed  during  the  war,  to  any  part  of  the  country  we  may 
select.  Parkhill  district,  by  unanimous  consent,  is  the  most  desirable 
and  suitable  location.  The  establishment  of  a  station  involves  the  out- 
lay of  a  large  sum  of  money;  if  the  necessary  amount  can  be  spared 
from  the  mission  funds,  a  station  should  be  opened  here." 

The  Board  at  Salem  received  Bro.  de  Schweinitz'  recommenda- 
tion favorably  and  negotiations  were  begun  with  Mr.  Rufus  Ross 
for  his  improvements  between  Parkhill  and  Tahlequah.  These 
premises,  located  about  45  minutes'  ride  from<  Tahlequah,  con- 

*  Mock's  Indian  name  was  "The  Crow"  and  was  applied  to  him  be- 
cause he  wore  a  black  coat  on  his  coming  among  them.  This  name 
spread  and  the  Moravians  were  called  "The  Ravens,"  and  Bro.  de 
Schweinitz,  while  on  his  visit,  was  promptly  called  "Chief  of  the 
Ravens."  The  Cherokees  called  the  Methodists,  the  "Loud  Talkers;" 
the  Presbyterians,  the  "Soft  Talkers;"  and  the  Baptists,  "The  Bap- 
tizers." 


296  Moravian  Missions  Among 

sisted  of  35  acres  of  land,  fenced,  a  four-room  house  with  separate 
kitchen  and  a  stable.  Nov.  12,  1872,  this  improvement  was 
bought  for  $1900,  and  Bro.  Rights  and  wife  removed  thither  in 
February,  1873.  In  the  fall,  the  corner-stone  of  the  church  was 
laid  and  the  building  was  erected  at  a  cost  of  $1800,  a  later  ad- 
dition being  a  tower  and  bell,  together  costing  $160.  This  church 
was  dedicated  on  Sunday,  June  14,  Bro.  ]\Iock  preaching  the 
sermon  from  Luke  12:32,  "Fear  not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom."  The  station 
was  called  Woodmount,  as  it  was  situated  on  a  beautiful,  wooded 
hill  in  a  ehoice  section  of  country,  ricihly  adorned  by  nature. 

In  March,  1876,  Bro.  Rights  was  appointed  superintendent  of 
the  Female  Seminary  at  Tahlequah.*  Bro.  Joseph  Hillman,t  a 
nephew  of  Sr.  Rights,  who  had  spent  the  previous  summer  visit- 
ing and  assisting  Bro.  Rights,  came  with  his  mother  to  take 
charge  of  Woodmount.  The  church  proved  to  be  unfortunately 
situated,  neither  in  town  nor  far  enough  .away  from  town  to 
secure  a  large  audience.  Still,  the  work  was  greatly  blessed,  the 
Communion  seasons  always  being  particularly  refreshing. 

Bro.  E.  J.  Mock  retired  from  service  in  the  Cherokee  mission 
in  the  year  1877,  after  30  years  of  faithful  service,  during  which 
time  he  had  not  once  been  east  of  the  Mississippi.  One  of  his  last 
good  deeds  for  his  Indians  was  done  in  1875,  a  year  when  crops 
had  failed  and  provisions  were  very  scarce.  Mock  made  arrange- 
mients  with  some  merchants  to  extend  credit  to  the  Cherokees  for 

*  About  100  children  were  being  educated  here  at  the  expense  of  the 
Nation.  The  offer  to  Bro.  Richts  to  take  this  position  showed  the  confi- 
dence in  which  Moravians  and  their  missionaries  were  held  among  the 
Cherokees.  The  Board  at  Salem  felt  it  would  be  of  advantage  to  the 
work  to  have  Bro.  Rights  in  this  position  and  authorized  him  to  accept 
the  superintendency. 

t  Born  at  Nazareth,  Pa.,  son  of  Owen  and  Matilda  (Riegel)  Hillman. 
Graduated  from  Moravian  College  in  1S70.  Taught  at  Nazareth  Hall 
and  after  his  ordination  in  1872,  served  several  charges:  Gracehill, 
Iowa;  Harmony,  Iowa;  Chaska,  Minn.  Bro.  Hillman  was  then  called 
to  the  Cherokee  mission,  serving  during  the  years  1877-1881.  After 
having  served  Palmyra,  N.  J.,  and  Easton,  Pa.,  he  entered  the  service 
of  the  Presbyterian  Church.  His  last  charge  was  at  Lambertville,  N.  J. 
Bro.  Hillman,  at  present,  is  living  in  retirement  at  Hackettstown,  N.  J. 
His  wife  was  Miss  Minnie  Beers,  of  Phillipsburg,  N.  J. 


Southern  Indian  Tribes  297 

a  total  amount  of  40,000  lbs.  of  provisions  until  the  next  annuity 
would  be  paid,  which  amounted  to  about  $10  per  head.  Bro. 
Rights  was  called  from  the  Female  Seminary  to  fill  the  vacancy 
at  New  Springplace  caused  by  Bro.  Mock's  retiring  from  the 
work. 

At  Wioodmount,  it  became  increasingly  evident  that  a  change 
in  the  location  of  the  mission  was  necessary.  The  Moravians 
were  asked,  as  there  was  no  other  church  building  in  Tahlequah, 
to  move  the  Woodmount  church  into  town.  People  from  Tahle- 
quah urged  that  the  membership  could  be  greatly  increased  by 
this  change,  which  would,  likewise,  cause  the  Moravian  Church 
to  be  better  known  throughout  the  whole  Nation.  The  Church 
decided  to  follow  the  invitation  and  friends  in  Tahlequah  and 
vicinity  contributed  $200,  being  half  the  expense  of  the  removal. 
As  there  was  no  other  church  building  in  the  town,  it  was  occu- 
pied by  the  different  denominations  in  turn. 

Bro.  Hillman  labored  faithfully  in  Tahlequah  and  Bro.  Rights 
assisted  him,  all  he  could,  from  Springplace.  Services  were  held 
regularly  and  were  very  well  attended.  A  Prayer  Meeting  held 
on  Thursday  nights  seemed  to  be  especially  appreciated.  Four 
Communion  seasons  were  observed  each  year,  at  which  the  attend- 
ance was  invariably  good  and  much  blessing  was  experienced.  In 
general,  the  work  at  Tahlequah  seemed  to  teach  that  growth  in 
grace  among  the  Indians  of  this  generation  was  very  slow  and 
their  ideas  of  vital  godliness,  vague.  One  reason  for  their  ex- 
ceedingly poor  apprehension  of  spiritual  truth  is  to  be  ascribed 
to  the  fact  that  there  was  among  them,  as  a  general  rule,  no  real 
home  life.  The  absence  of  all  respect  for  parents  was  now  com- 
mon ;  appeals  to  the  young  to  regard  the  feelings  of  their  parents 
and  kindred  fell  upon  unappreeiative  ears,  and  spiritual  truths 
which  should  have  been  impressed  on  the  minds  of  the  children 
were  entirely  neglected.  Adding  to  this  the  inherited  desire  for 
stroDig  drink  and  the  prevalent  immorality  in  the  country'  at 
this  time,  one  can  somewhat  imagine  the  state  of  society,  especi- 
ally among  the  mixed  bloods,  and  the  amount  of  grace  it  required 
for  a  Cherokee  convert  to  keep  himself  unspotted  from  the  world. 


298  Moravian  Missions  Among 

On  the  second  and  fourth  Sundays  in  each  month,  alternately, 
Bro.  Hillman  preached,  likewise,  in  the  two  National  Seminaries 
in  Tahlequah. 

One  of  the  most  faithful  members  in  this  field  passed  away  in 
1878.  Sister  L.  J.  Vann  was  a  granddaughter  of  the  late  Chief 
Ross  and  "She  was  the  most  active,  earnest  and  self-denying 
member  of  this  church.  (Tahlequah.)  We  miss  her  counsels, 
her  words  of  kindness  and  encouragement  and  her  prayers  in  our 
behalf ;  her  death  has  left  a  void  which  it  will  be  difficult  to  fill. 
Her's  was  a  ripe  heart;  her  meekness  was  particularly  notice- 
able." Bro.  Rights  preached  her  funeral  sermon  from  the 
words,  "She  hath  done  what  she  could."* 

The  report  of  Springplace  for  the  year  1878  notes  steady 
progress  and  much  encouragement  though  no  great  numerical 
increase.  The  minds  of  the  Cherokees  are  again  unsettled  for, 
once  more,  the  white  people  are  hungering  after  their  lands.  A 
committee  from  the  United  States  Senate  visited  in  the  Nation 
during  the  year  and  it  is  feared  this  committee  will  recommend 
to  Congress  a  Territorial  form  of  government  to  displace  Chero- 
kee autonomy. 

Further,  Springplace  reports  for  1878  the  putting  of  the 
graveyard  in  good  repair.  The  Springplace  graveyard  marks 
quite  an  interesting  spot  in  the  Cherokee  mission,  for  here,  be- 
sides the  mortal  remains  of  many  Christian  Indians  won  as 
trophies  for  Christ,  are  resting  the  bodies  of  Miles  Vogler, 
Margaret  (Morris)  Bishop,  Elizabeth  (Kumimer)  Smith,  Ger- 
trude (Spaugh)  Smith,  Eugene  Bishop  and  Mattie  E.  Rights. 
Here,  too,  is  the  shallow  grave  of  James  "Ward,  assistant  mis- 
sionary, who  had  been  murdered  during  the  Civil  War,  and 
buried  by  Sister  Bishop  and'  her  oldest  boy.  For  the  latter 
grave,  the  Female  Missionary  Society  of  Bethlehem  furnished  an 
appropriate  stone  and  other  friends  in  Bethlehem^  helped  to 
defray  the  expenses  of  putting  a  neat  fence  around  this  God's 
Acre. 

*Mark  14:8. 


Southern  Indian  Tribes  299 

The  year  1879*  brought  seemingly  little  progress  in  either 
field.  Bro.  Darius  E.  Ward,  son  of  James  Ward,  Jr.,  and  his 
wife  were  developing  into  valuable  Sunday  School  workers  at 
Springplace  and  outstations.  No  Interpreter  was  available  for 
the  full-blood  Cherokees,  but  a  native  Methodist  minister, 
Chenuquin,  preached  in  Cherokee,  sharing  the  services  with 
Rights.  Other  denominations  were  feeling  and  lamenting  the 
general  apathy  towards  Religion  which  seemed  to  have  spread 
over  the  tribe. 

In  1880,  Bro.  Hillman  returned  east  to  take  a  position  as  a 
teacher  in  Nazareth  Hall  and  Bro.  Rights  served  both  stations, 
Springplace  and  Tahlequah.  'Our  work  in  Tahlequah  did  not 
prosper.  The  Baptists  had  built  a  church  for  themselves  and 
the  Presbyterians  were  anxious  to  build  for  themselves  or  to  buy 
the  Moravian  church  building.  Negotiations  for  this  were  begun 
in  1882,  and  it  was  thought  best  to  sell  as  we  seemed  to  have  no 
prospect  of  success  in  Tahlequah.    The  church  was  sold  the  same 

*  Bro.  Rights  gives  an  interesting  and  instructive  account  of  a  fair 
for  the  Indian  Territory  held  at  Muskogee  in  1879:  "The  Secretary  of 
the  Interior  was  present  and  representatives  of  about  20  vfild  tribes 
wei'e  on  hand.  Of  especial  interest  was  the  Sac  and  Fox  delegation. 
They  are  not  straight  and  tall  as  other  Indians,  but  lithe  and  muscular. 
Their  use  of  their  blankets  is  wonderful.  Although  the  days  were 
warm,  yet,  In  some  shape  or  other,  they  had  their  blankets  on  their 
bodies  continually.  Lying  on  the  ground  they  wrapped  themselves  in 
them;  in  walking,  they  were  thrown  about  their  shoulders  and  trailed 
down  to  their  feet;  if  they  wished  to  mount  on  horseback,  they  were 
folded  about  their  waists  and  hips  and,  though  they  had  no  stirrups, 
yet  they  managed  to  keep  their  blankets  about  them  while  they  made 
their  leap  and  settled  themselves  in  the  saddle. 

"We  observed  one  making  his  toilet  before  entering  the  fair  grounds, 
and  he  was  particular  about  it  as  a  fashionable  lady.  It  took  him  over 
an  hour  to  paint  his  face  before  a  small  looking  glass,  then  he  donned 
a  bright,  green-figured  shirt,  fastened  around  his  head  a  strip  of  fur 
adorned  with  ribbons  hanging  down  and  added  a  necklace  of  clam  shells 
and  dyed  feathers  in  his  hair. 

"Comparing  these  wild  Indians  in  discomfort  and  squalor  with  the 
Cherokees,  Creeks  and  Choctaws  who  had  come  in  stout  wagons  and  in 
clothes,  speech  and  manners  differed  little  from  their  white  neighbors, 
it  was  plainly  evident  what  an  immense  advance  had  been  made  by  the 
tribes  who  had  embraced  the  Christian  religion,  which  was  the  first 
real  civilizing  agency  among  them. 


300  Moravian  Missions  Among 

year  to  the  Presbyterians  for  $700.  Monthly  services  were  still 
held  in  it  at  the  invitation  of  the  Presbyterian  brethren.  Also 
at  Parkhill,  by  request  of  Bro.  Stephen  Foreman,  Rights 
preached  once  each  nnonth  in  the  Presbyterian  chapel. 

Springplace  went  forward  quietly  during  1883,  the  Sunday 
School  doing  especially  good  work  under  the  leadership  of  Mrs. 
D.  E.  Ward.  There  was  now  a  National  School  near  Springplace 
and  no  mission  school  was  required,  though  some  of  the  older 
members,  remembering  the  "good  old  days,"  wished  for  their 
youth  a  school  where  not  only  head,  but  heart,  also,  would  be 
taught. 

Eiforts  were  made  to  extend  the  work,  Bro.  Rights  preaching 
in  the  Duckworth  neighborhood  and  at  Beck  schoolhouse  with 
good  attendance  at  both  places.  There  was  stated  preaching, 
also,  at  Barren  Fork,  a  neighborhood  now  destitute  of  Gospel 
privileges.  A  union  Sunday  School  was  'being  conducted  at 
Parkhill  in  which  Mrs.  Rights  was  active  and  Bro.  Rights  held 

"There  were  good  agricultural  exhibits  and  a  ladies'  department  of 
fancy  work  and  canned  goods  that  was  fine.  Some  furniture  made  by 
Indians  was  equal  to  that  of  any  cabinet  maker. 

"The  Secretary  of  the  Interior  made  a  speech  lauding  their  progress, 
but  sounding  a  note  of  warning.  The  States  surrounding  them  were 
more  populously  settled  than  their  territory  and,  in  time,  the  tide  of 
immigration  would  flow  on  them.  He  urged  the  Indians  to  prepare  for 
this  in  advance.  They  should  divide  their  lands  and  give  to  each  indi- 
vidual a  title  in  fee  simple  to  his  portion. 

"At  noon,  a  public  meeting  of  the  Sunday  School  convention  was  held 
in  the  fair  house.  There  were  helpful  addresses.  The  crowd  gathered 
was  one  of  many  nations.  'Yellow  Bear,'  the  Arapahoe  Chief,  stood 
calm,  dignified  and,  apparently,  an  interested  spectator.  Rev.  Allen 
Wright,  of  the  Choctaw  Nation,  presided  over  the  meeting;  about  him 
sat  visiting  ministers,  native  missionaries  and  preachers  from  the 
various  tribes,  and  a  large  choir  of  Cherokee  singers  who  sang  several 
hymns  in  their  native  tongue.  In  the  crowd,  there  were  the  dusky 
African,  the  blanketed  wild  Indian,  the  blue-coated  soldier  from  the 
neighboring  Fort,  the  fashionably-dressed  ladies  of  civilized  nations, 
mingled  with  the  wondering  white  visitors  from  the  bordering  States. 
When  the  assemblage  sang,  'There  is  a  Fountain  Filled  with  Blood,'  we 
felt,  as  never  before,  that  'God  hath  made  of  one  blood  all  nations  of 
men,'  and  that  'many  out  of  every  kindred  and  tongue,  and  people  and 
nation'  shall  stand  before  His  throne,  redeemed  by  the  blood  of  the 
Lamb." 


Southern  Indian  Tribes  301 

Prayer  Meeting  eacli  Friday  night  at  the  Male  Seminary  in 
Tahleqiiah.  While  the  Moravian  Church  could  not  reap  a  direct 
harvest  from  this  and  other  work  done,  from  time  to  time,  in  the 
Seminaries,  the  Church,  in  this  way,  became  widely  and  favor- 
ably known  among  the  intellectual  and  influential  Cherokees. 

Wliat  reads  like  modern  history  of  1922  is  the  story  of  the 
troublesome  problem  of  enforcing  the  "dry"  laws  among  the 
Cherokees  in  the  years  around  1883.  The  Cherokee  Nation  had 
severe  laws  against  the  introduction  and  sale  of  spirituous 
liquors  and  yet  these  were  being  constantly  smuggled  into  the 
country  in  small  kegs,  on  horse  or  concealed  in  wagons  containing 
flour  or  other  articles.  The  United  States  authorities  traced  and 
arrested  such  parties  most  diligently,  and  upon  conviction,  im- 
posed sentences  of  confinement  in  distant  penitentiaries,  hut  the 
profits  -were  so  great  that  this  traffic  continued  and  wagons  were 
frequently  escorted  by  armed  men  ready  to  resist  the  officers  of 
the  law.  ]\Irs.  Emma  Molloy  was  employed,  in  1883,  by  the 
' '  Cherokee  Temperance  Union, ' '  to  deliver  a  series  of  temperance 
lectures  before  the  National  Council  of  the  Cherokees!  She 
preached  Christ  as  the  only  source  of  strength  to  the  tempted  and 
the  fallen.  Many  not  only  signed  the  pledge  but  were  converted 
to  God. 

The  mission  in  1883  again  lost  valuable  members  by  death: 
Sister  Lizzie  Israel,  a  devoted  member  at  Springplace,  had  been 
a  "stand-by"  ever  since  Bro.  Gilbert  Bishop's  early  ministry. 
Sister  Lizzie  Ross — educated  at  Bethlehem,  Pa.,  during  the  Civil 
War — who  with  her  mother  and  sisters  formed  the  nucleus  of  the 
work  around  Parkhill,  had  been  a  faithful  helper  of  the  congre- 
gation, and  the  missionary,  Bro.  Stephen  Foreman,  of  Parkhill, 
likewise,  had  passed  away. 

These  changes  in  the  Parkhill  district  rendered  it  no  longer 
desirable  to  depend  on  the  Presbyterians  for  facilities  for  wor- 
ship, hence,  in  1884,  Bro.  Rights  began  preaching  and  Sunday 
School  in  the  mission  house  at  Woodmount.  This  had  not  been 
removed  to  Tahlequah  when  the  church  was  moved  there  in  1877. 
For  two  years  services  were  held  in  the  Woodmount  parsonage, 
then  steps  were  taken  for  the  building  of  a  church,  for  which 
Bro.  Rights  drew  the  sketch.  It  was  30  x  20  feet,  with  a  pulpit 
recess,  six  windows  and  one  door  and  could  seat  about  130  people. 


302  Moravian  Missions  Among 

Without,  the  church  was  painted  white  and  the  native  pine  finish 
of  the  interior  was  oiled  to  bring  out  the  grain.  The  cost  of  the 
building  was  $500.  Woodmount  church  was  two  miles  south  of 
Tahlequah  and  was  beautifully  situated.  To  the  west,  was  the 
hill  which  gave  the  church  its  name  and,  at  the  foot  of  the  hill,  a 
never- Bailing  spring  of  clear,  cold  water,  called  the  ''Chapel 
Spring."  Services  of  dedication,  largely  attended,  were  held 
Oct.  17,  1886,  and,  in  the  interval  between  meetings,  a  bountiful 
dinner  was  spread  for  all.  A  protracted  meeting  was  held  in  the 
newly-built  church,  at  which  miuch  interest  was  nmnifested  and 
there  was  a  real  work  of  the  Spirit  of  Grod.  Eleven  persons  came 
forward  professing  faith  in  Christ. 

Having  followed  the  development  at  Woodmount,  we  must  go 
back,  for  a  moment,  to  the  year  1884,  in  which  year  Bro.  J. 
Benjamin  Lineback*  arrived  from  Salem  to  serve  in  the  Cherokee 
mission.  He  served  at  several  preaching-stations  with  encourage- 
ment, living  at  Springplace.t  The  Sunday  School  at  Springplace 
was  encouraging  with  50  names  on  the  roll.  There  were  several 
conversions  in  1884  and  an  earnest  spirit  of  prayer  was  abroad, 
many  of  the  members  praying  in  the  meetings  and  without 
solicitation.  Bro.  Lineback  preached  regularly  at  Plynt  Creek 
and  White  Oaks  schoolhouses  and  precious  souls  were  saved ;  six 
at  White  Oaks  in  1885.  White  Oaks  was  16  miles  south  of 
Tahlequah.  Lineback  was  sadly  in  need  of  workers  for  the  Sun- 
day School :  when  he  was  preaching  at  one  appointment  there 
were  none  who  could  take  charge  of  the  Sunday  School  at  the 
other. 

Rights  was  preaching  (1885)  at  the  Court  House  of  Illinois 
District,  25  miles  southeast  of  Tahlequah,  a  well-populated 
neighborhood,  and  at  Caney  Creek,  15  miles  southwest  of  Tahle- 
quah, where  good  audiences  assembled  in  the  schoolhouse. 


*  Born  at  Salem,  son  of  William  and  Sarah  (Hauser)  Lineback. 
Married  to  Sr.  Alice  O.  Rights  at  Bethania,  N.  C,  in  1870.  Ordained  to 
the  ministry  July  31,  1870,  at  Nazareth,  Pa.  Served  congregations  as 
follows:  Friedberg,  N.  C,  1877-1881;  Lebanon,  Mo.,  and  from  there  to 
the  Cherokee  mission  in  1884;  later  lived  in  Siloam  Springs,  Ark. 

t  The  farm  at  Springplace  was  worked  by  a  renter. 


Southern  Indian  Tribes  303 

Cheering  advances  were  being  made  in  Christian  civilization 
among  the  Cherokees,  although  our  own  work  progressed  but 
slowly  at  this  time.  The  Cherokee  tribe  numbered  more  preachers, 
church  members  and  places  of  worship  than  ever  before.  Schools 
were  increasing  in  number  and  the  Male  and  Female  Seminaries 
at  Tahlequah — in  the  class  of  first  grade  high  schools  at  the 
present  time — were  doing  excellent  work. 

The  weakness  of  the  Moravian  work  among  the  Cherokees  in 
these  years  may  be  attributed,  largely,  to  the  distance  of  our  work 
from  the  home  base  and  to  the  fact  that  we  were  operating  in  the 
field  on  the  plan  of  a  foreign  mission  while  other  churches  were 
settling  down  to  well-organized  frontier  home  mission  activity 
along  denominational  lines,  and  were  pushing  their  schools.  The 
Methodists  had  their  Presiding  Elders;  the  Presbyterians,  their 
Presbyteries;  the  Baptists,  their  Associations.  The  Moravians 
had  two  lone  missionaries,  preaching  here  and  there  and  working 
as  best  they  could,  far  from  any  denominational  help  and  their 
Board  1500  miles  away,  so  that  frequent  visitations  could  not  be 
undertaken  on  account  of  the  great  expense  involved. 

Bro.  T.  j\I.  Rights  decided  to  make  a  change  in  the  year  1890, 
accepting  a  position  as  a  teacher  in  Nazareth  Hall.  The  people 
were  exceedingly  sorry  to  have  him  leave,  for  Bro.  Eights  had  a 
good  name  everywhere.  Judge  Adair,  Superintendent  of  the 
Female  Seminary,  said,  "We  are  all  sorry  to  have  him  leave,  for 
as  a  preacher  he  stands  at  the  head  of  the  best  in  the  Nation. ' ' 

The  Rev.  C.  Lewis  Rights*  was  sent  from  Salem  on  an  official 
visitation  to  the  Cherokee  mission  in  the  summer  of  1890.  Bro. 
Rights  visited  at  all  the  stations  and  preaching  places  and  found 
that  miueh  more  good  work  had  been  done  than  had  ever  been 
reported.  Bro.  Benjamin  Lineback's  wife  was  Rev.  Rights' 
daughter  and  Bro.  T.  M.  Rights,  his  son.  Bro.  Lewis  Rights  heard 
on  every  side  how  good  the  people  felt  toward  Bro.  T.  M.  Rights, 
now  in  Nazareth,  Pa.     They  said  he  was  their  preacher,  doctor, 


*  Bro.  Lewis  Rights  was  born  June  22,  1820,  at  Salem,  N.  C.  Entered 
the  service  of  the  Church  at  the  age  of  24,  serving  first  in  the  moun- 
tains of  Virginia,  then  at  Friedland,  N.  C,  Bethania,  N.  C,  Kernersville, 
N.  C,  etc.  He  became  a  member  of  the  Southern  Provincial  Board  in 
1865  and  its  President  in  1879.   He  died  at  Tahlequah,  I.  T.,  Jan.  9,  1891 


304  Moravian  Missions  Among 

mirse  and  comforter  If  Bro.  Lewis  Rights  found  the  congrega- 
tion at  Woodmount  like  sheep  without  a  shepherd  since  Bro.  T. 
M.  Rights  had  gone,  and  did  not  like  to  leave  the  work  in  this 
unsettled  condition,  hence  he  decided  to  remain,  temporarily,  in 
the  mission  to  hold  the  work  together  until  a  successor  could  be 
appointed.  His  wife  was  with  him  and  they  lived  at  Tahlequah, 
well  beloved  by  Moravian  members  and  those  of  other  denomina- 
tions. 

After  five  months  of  blessed  service  in  the  Woodmount  con- 
gregation, Bro.  Rights  preached  his  last  sermton  in  that  church 
on  Dec.  1,  1890.  After  the  sermon,  he  administered  the  Holy 
Communion;  his  prayer  was  peculiarly  imjpressive,  in  which  he 
said:  "We  are  communing  far  away  from  home;  perhaps  our 
next  Communion  will  be  in  Heaven."  The  evening  of  Dec.  24 
was  dismal  and  stormy.  Our  dear  Brother  was  anxious  to  be  with 
his  congregation  in  their  Christmas  festivities.  Although  he  was 
not  feeling  well,  he  said  he  might  never  have  another  chance  to 
speak  to  the  people.  He  did  not  preach,  but  had  a  Scripture 
reading,  and  talked  and  prayed.  On  the  afternoon  of  his  death 
the  Methodist  minister,  the  Rev.  J.  J.  Lovett,  called  to  see  him. 
Bro.  Rights  was  sitting  by  the  table,  with  his  face  resting  on  his 
hand.  After  some  conversation  he  took  the  Bible  and  handed  it 
to  Bro.  Lovett,  asking  him  to  lead  in  prayer,  in  which  he  joined  in 
responsive  "Amens."  In  about  two  hours  he  fell  asleep  in  Jesus. 
Funeral  services  were  held  in  Tahlequah,  Jan.  10th,  all  the  minis- 
ters of  the  different  denominations  being  present,  and  again  at 
Springplace,  whither  the  remains  were  taken  for  burial  on  Jan. 
11.*  Here  the  services  were  conducted  by  John  Ross,  Sabbath 
School  Missionary  for  the  Presbyterian  Church,  in  his  youth  a 
pupil  at  the  ^Moravian  School,  Nazareth  Hall,  Pa. 


t  One  man  related  that  one  night,  at  midnight,  there  was  a  knock  at 
his  door,  and  there  stood  "Parson"  Rights,  almost  frozen.  He  had 
preached  twice  that  day  and  started  for  home,  25  miles.  He  had  to 
swim  Flynt  Creek,  and  in  an  hour  his  clothes  were  solid  ice  and  he 
would  have  frozen  to  death  if  he  had  not  found  fire  and  shelter. 

*  Later  brought  to  Kernersville,  N.  Carolina,  and  laid  to  rest  in 
the  Moravian  graveyard  there. 


Southern  Indian  Tribes  305 

Bro.  T.  ^l.  Rights  returned  to  the  field  in  the  summer  of  1891 
andl  felt  much  encouraged  over  the  hearty  welcome  he  received. 
He  worked  doubly  hard,  endeavoring  to  keep  the  whole  work  to- 
gether, when  Bro.  Lineback  left  Springplace  in  the  same  year. 
Bro.  Rights  divided  his  month  as  follows: 

1st    Sunday,  Woodmount,  11  a.m. — Prayer  Meeting,  7  p.m. 

2nd  Sunday,  Braggs,  11  a.m. — Mohr's,  3  p.m. 

3rd   Sunday,  Woodmount,  11  a.m. — Prayer  Meeting,  7  p.m. 

4th  Sunday,  Springplace,  11  a.m.- — Hildebrand's    Mill,  7  p.m. 

A  gracious  spiritual  awakening  came  to  Woodmount  in  the 
same  year.  A  IMrs.  Adair  and  her  husband,  evangelists,  con- 
ducted a  protracted  meeting,  at  the  invitation  of  Bro.  Rights, 
which  was  productive  of  much  good.  The  church  could  not  hold 
the  congregations  that  assembled  for  these  evangelistic  services, 
hence  the  Brethren  erected  a  "brush  arbor"  for  services  in  the 
open  air.  In  all,  29  persons  made  profession  of  faith  in  Christ 
and  19  of  them  handed  their  names  to  Bro.  Rights  for  member- 
ship at  Woodmount.  Personal  workers  were  developed  among 
the  members;  Bro.  Rights  speaks'  of  one-half  the  audience,  during 
the  evangelistic  campaign,  seeking  the  Way  of  Life  and  the  other 
half  endeavoring  to  jJoint  out  ' '  The  Way, ' '  and  lead  their  fellow 
men  to  Christ.  The  whole  church  was  awakened  and  lifted  to  a 
higher  spiritual  plane.  Bro.  D.  E.  Ward,  Sunday  School  Super- 
intendent and  valuable  helper,  felt  the  impulse  to  be,  under  God, 
of  even  greater  service  to  the  mission.  Writing  to  Bishop  Edward 
Rondthaler*  at  Salem,  he  thus  expressed  himself:  "What  I  am, 
by  the  grace  of  G-od,  is  through  the  instrumentality  of  the  Mora- 
vian Church.  ]\Iy  gratitude  shall  no  longer  be  confined  to 
thoughts  and  words,  but  by  actions  may  I  be  able  to  disseminate 
the  principles  inculcated  to  others,  that  the  good  seed  may  not 
be  lost. ' ' 

Bro.  Herman  Beck  arrived  in  the  field  in  1892, f  having  been 
sent  from  Europe  to  serve  in  the  Cherokee  mission.  He  was 
ordained  a  Deacon  of  the  Moravian  Church,  at  Salem,  and  was 
stationed  at  Springplace,  giving  Bro.  Rights  some  much-needed 
assistance. 

*  As   a   young   man,    Bro.   Rondthaler   had    been    Ward's    teacher   at 
Nazareth  Hall. 
t 1892-1895. 
20 


306  Moravian  Missions  Among 

A  change  in  the  administration  of  the  Cherokee  mission  is  in 
prospect  in  1892,  but,  before  we  speak  6f  that,  in  the  next  chap- 
ter, a  general  survey  of  the  whole  field  and  its  status  at  this  time 
is  important  for  th.e  reader. 

"WooDMOUNT.  services  well  attended  and  audiences  increasing. 
"As  we  climb  the  hill  on  which  the  church  stands,  we  are  often 
surprised  and  gratified  to  see  the  number  of  buggies,  wagons  and 
saddle  horses  that  are  standing  near  the  church.  We  are  especi- 
ally glad  to  see  the  wagons,  for  they  come  loaded  with  whole 
families,  from  the  venerable  grandmother  to  the  infant  in  its 
mother's  arms."  Sunday  School  under  D.  'E.  Ward  has  in- 
creased in  numbers  and  interest.  A  blessed  Passion  Week  and 
Easter  season  were  experienced  and  on  the  13th  of  August  cele- 
bration there  were  several  accessions  to  church  membership.  A 
day-school  was  maintained  during  the  greater  portion  of  the  year, 
the  teacher  of  which  was  paid  in  part  by  the  mission  at  the  rate 
of  $12.50  per  month  and  in  part  by  the  parents,  who  paid  75c  per 
month  for  each  scholar. 

Springplace.  After  Bro.  Beck's  arrival,  more  attention  was 
given  to  this  station.  This  is  a  difficult  field  of  labor,  and  the 
prospects  are  not  as  encouraging  as  ten  years  ago.  A  protracted 
meeting  was  held  during  the  year  and  several  who  had  grown 
careless  and  left  the  church  were  reclaimed.  The  missionaries 
tried  to  revive  the  Sunday  School,  but  the  members  were  very 
indifferent  towards  it.  Members  have  cleaned  the  graveyard  and 
repaired  the  fence. 

Ulm  Chapel,  Three  miles  west  of  Springplace.  A  Bavarian, 
George  Mueller,  who  married  a  Cherokee  wife,  had  put  up  a  log 
chapel  at  Ulm  Post  Office  and  asked  the  Moravians  to  take  charge 
of  the  work  in  this  neighborhood.  The  logs  were  unhewn  oak,  the 
windows  had  no  glass,  the  seats  were  plank  nailed  to  the  wall  on 
one  side  and  to  a  plank  on  the  other  and  without  backs,  yet  when 
the  congregations,  that  sometimes  filled  it,  gathered  in,  and  all 
joined  heartily  in  singing  some  familiar  hymn,  it  was  good  to  be 
there.  Some  day  this  wdll  be  a  densely  populated  section  and 
there  is  hope  to  have  a  good  church  and  school  here. 

Washburne's  Mill  School.  Ten  miles  west  of  Springplace  on 
Spring  Creek.    This  work  is  among  full-bloods  who  speak  nothing 


Southern  Indian  Tribes  307 

but  Cherokee.  A  school  here  was  conducted  by  Mr.  Daniel  Smith, 
hired  by  the  mission  for  $20  per  month.  Progress  was  slow  but 
gratifying.  The  need  for  religious  work  here  is  great.  The 
Indiana  spend  their  Sundays  in  hunting  and  fishing  and  shooting 
corn-stalks  with  their  bows  and  arrows,  upon  which  latter  game 
they  bet  money  and  clothing.  The  work  cannot  be  carried  on 
without  an  Interpreter  and  there  is  none  at  hand,  though  Bro. 
Rights  thinks  Miss  Proctor,  a  full-blood  who  taught  at  Wood- 
mount  for  some  time,  might  qualify  for  this  office  with  some 
training. 

Braggs.  Twenty-eight  miles  southwest  of  Tahlequah.  People 
very  indifferent  here  and  the  Sunday  School  has  been  abandoned. 
Regular  services  are  maintained. 

Mohb's.  Four  miles  east  of  Braggs.  People  are  building  a 
schoolhouse  and  Bro.  Rights  promised  to  aid  them  by  getting 
windows  and  a  door.  A  few  Moravians  live  here  who  are  anxious 
for  services  and  the  other  people  seem  well  disposed.  Fertile  soil 
and  nearness  to  the  railroad  make  this  point  a  good  prospect  for 
our  mission. 

White  Oak.  Sixteen  miles  south  of  Tahlequah.  At  one  time, 
there  were  several  members  here,  but  the  work  has  not  prospered. 
Several  came,  from  time  to  time,  and  expressed  sorrow  for  the 
past  and  desired  to  connect  themselves  with  the  church,  but  when 
arrangements  were  made  they  drew  back.  "I  was  sent  for  to 
preach  the  funeral  of  a  young  lad  who  died  with  consumption. 
Speaking  with  him  before  his  death,  I  found  that  he  had  put  his 
trust  in  Christ.  After  the  funeral,  a  young  woman  came  to  me 
and  said,  '  The  next  time  you  come  down,  Mr.  Rights,  I  want  to 
join  your  church.'  I  tried  to  impress  upon  her  the  necessity  of 
breaking  with  evil  companionship,  and  being  faithful  in  prayer, 
and  received  her  promise  that  she  would  try  to  follow  my  ad- 
monitions; but  when  I  came  the  next  time,  she,  too,  had  passed 
away. ' ' 


308  Moravian  Missions  Among 

CHAPTER  XXIII 

The  Final  Chapter 

A  change  seems  again  to  be  impending  for  the  Cherokee  Nation. 
Many  white  people  now  live  within  its  limits  as  renters  of  land, 
which  they  may  lease  for  only  one  year,  have  no  school  privileges 
and  no  vote.  The  Cherokee  Outlet  or  Strip,  a  large  tract  of  land 
containing  over  six  million  acres  to  the  west  of  the  Cherokee 
Reservation,  which  had  been  leased  for  several  years  by  the 
Cherokees,  for  $200,000  per  annum,  to  a  company  for  use  as  a 
cattle  range,  is  now  under  consideration  for  a  possible  sale  to  the 
United  States.  ]Many  Cherokees  urge  this,  thinking  they  will 
get  a  large,  per  capita  share  of  the  money  from  the  sale.  There 
is  a  growing  dissatisfaction  both  among  the  Cherokees  and  in 
Congress  with  the  present  method  of  holding  lands  in  common ; 
some  of  the  wealthier  persons  are  able  to  cultivate  immense  tracts 
of  land,  poorer  Indians  have  a  small  patch  of  three  to  five  acres. 
Many  now  openly  advocate  the  division  of  their  lands  in  severalty, 
each  one,  whether  rich  or  poor,  to  own  the  same  number  of  acres. 
When  this  time  comes,  many  Indians  will  sell  off  their  individual 
lands  to  white  settlers.  These  will  become  more  numerous  and 
demand  equal  rights  and  privileges  with  the  Cherokees.  Thus, 
whereas  the  Cherokee  Nation  is  now — while  we  are  looking  about, 
in  1892,  over  the  whole  field  of  our  mission — ^a  government  within 
a  Government,  the  day  will  probably  come  when  the  Cherokee 
territory  will  become  part  of  the  States  of  the  Union  and  the 
Cherokees  themselves,  citizens'  of  the  United  States. 

Now  for  further  light  on  the  coming  change  in  the  administra- 
tion of  the  Cherokee  mission,  negotiations  for  which  began  in  the 
year  1892. 

"Bro.  B.  Romig,  of  the  Unity's  Mission  Department,  writes  that  the 
Southern  Provincial  Elders'  Conference  proposes  to  give  up  the  care  of 
the  Cherokee  Indian  mission  and  inquires  whether,  in  case  this  should 
come  to  pass,  we  would  accept  the  care  of  this  mission  with  the  others 
already  entrusted  to  our  oversight.  We  will  reply  that  we  are  sur- 
prised to  learn  of  such  a  proposition  from  the  Brethren  in  the  south, 
but  that  we  will  consent  to  assume  this  additional  responsibility,  if  the 
Unity's  Mission  Department  cannot  devise  a  better  plan." — Minutes  of 
Provincial  Elders'  Conference,  American  Province  North,  Aug.  27,  1892. 


Southern  Indian  Tribes  309 

Further : 

"Bro.  Romig,  Unity's  Mission  Department,  sends  some  letters  in 
which  the  rather  discouraging  condition  of  the  Cherokee  mission  is  set 
forth  and  asks  us  to  accept  the  charge  of  this  work.  We  agree  to  do 
so."— Minutes  Northern  P.  E.  C,  Oct.  17,  1892. 

Further : 

"Bro.  Rondthaler,  of  the  Southern  P.  E.  C,  writes,  among  other  mat- 
ters, that  the  transfer  of  the  Cherokee  mission  to  the  Northern  P.  E.  C. 
may  be  considered  accomplished." — Minutes  of  Northern  P.  E.  C,  Feb. 
2,  1893. 

Thus,  after  having  had  charge  of  the  work  as  agents  for  the 
Mission  Department  Oif  the  Church  for  nearly  100  years,  the 
Southern  Province  requested  to  he  relieved  of  this  charge,  and, 
at  the  request  of  the  Unity's  Mission  Department,  the  Northern 
Province  accepted  the  agency  for  this  work. 

The  log  building  in  the  ]\Iohr's  neighborhood  was  completed  in 
1893  and  this  station  was  named  "j\It.  Zion, "  in  fond  recollection 
of  the  earlier  church  with  the  same  name,  destroyed  during  the 
Civil  War.  Charles  MaxM-ell,  a  Cherokee  and  an  earnest  Chris- 
tian, was  engaged  to  teach  a  school  here,  partly  at  the  expense 
of  the  people  M^ho  sent  children  for  instruction,  partly  supported 
by  mission  funds.  Preaching  services  were  held  on  the  second 
Sunday  in  each  month,  with  encouraging  attendance.  A  real 
awakening  took  place  here  in  April  of  the  following  year  and  21 
persons,  composed  of  full-blood  and  half-breed  Cherokees,  united 
with  the  nucleus  of  a  congregation  already  existing  in  this 
locality.  Another  step  in  the  right  direction  was  taken  with  the 
beginning  of  the  custom  of  receiving  offerings  at  the  services. 
Money  was  very  scarce  and  the  people  could  not  give  much,  but 
the  practice  developed  a  new  grace  in  their  Christian  character. 

The  Cherokee  Nation  sold  the  "Cherokee  Outlet"  or  "Strip," 
mentioned  above,  to  the  United  States  in  1893  for  nearly  eight 
million  dollars.  The  Indians  expected  this  large  sum  to  be  turned 
over  in  one  payment  and  had  already  figured  out  that  every  man, 
woman  and  child  would  receive  $300.  When  once  it  became 
known  that  the  agreement  had  been  ratified,  merchants  bought 
large  stocks  of  goods  and  sold  on  credit,  and  very  many  of  the 
Cherokees  proved  the  truth  of  the  adage:  "Light  come,  light  go." 


310  Moravian  Missions  Among 

They  stopped  working  and  seemed  to  care  only  to  be  at  the  stores 
as  often  as  possible.  The  one  part  intent  on  spending  the  money 
as  rapidly  as  possible,  the  other,  on  selling  large  stocks  of  goods 
to  get  hold  of  this  money !  A  great  depression  followed  when  it 
became  known  that  payment  for  the  ''Strip"  was  to  come  in  five 
annual  instalments.  Merchants  gave  no  further  credit  and  were 
themselves  heavily  involved  with  eastern  firms  for  goods  bought. 
Those  in  a  hurry  to  spend  repented  at  leisure.  One  full-blood  had 
bought  a  wagon  and  harness  for  $90  on  credit  and,  after  a  few 
months,  sold  both  for  $10  in  cash !  Religious  work  was  seriously 
hampered;  the  Indians  were  not  thinking  of  spiritual  things. 

An  official  visitation  to  the  Cherokee  mission  was  undertaken, 
in  1895,  by  Bishop  Benjamin  Romig,  of  the  Unity's  Mission 
Board,  accompanied  by  the  Rev.  Edmund  A.  Oerter,  of  the  Pro- 
vincial Elders'  Conference,  North.  On  Sunday,  June  16,  these 
Brethren  participated  in  the  services  at  Woodmount,  at  which 
two  grandchildren  of  the  late  Chief  John  Ross  were  baptized. 
Forty  were  present  at  Sunday  School  on  that  day  and  between 
fifty  and  sixty  at  the  preaching  services.  An  official  interview 
with  the  members  after  the  service  brought  out  the  following 
points :  The  members  knew  very  little  about  the  Moravian  Church 
and  about  the  original  work  by  Moravians  among  the  Cherokees 
in  Georgia.  (Lack  of  books  and  records  and  the  translocation  of 
the  tribe  would  largely  account  for  this. )  There  were  few  Mora- 
vian Cherokee  members  in  comparison  with  the  membership  of 
other  denominations  because  the  Moravians  were  not  so  ag- 
gressive and  were  very  careful  about  receiving  members  from 
other  denominations.  The  Baptists  have  a  great  advantage  in 
possessing  several  full-blood  ordained  preachers.  The  mission 
should  not  be  abandoned.  No  man  in  Tahlequah  is  more  highly 
respected  than  Bro.  Rights  and  it  would  be  a  detriment  to  the 
entire  commjunity  were  the  Moravian  mission  to  cease.  The  mem- 
bers were  asked  why,  if  they  valued  their  minister  and  the  mis- 
sion so  highly,  they  did  not  contribute  to  his  support  and  relieve 
the  mission  fund?  The  idea  appeared  new  to  them,  but  was  well 
received  and  Bro»  D.  E.  Ward  agreed  to  canvass  the  congregation 
and  see  what  could  be  done. 


Southern  Indian  Tribes  311 

The  visiting  Brethren  were  taken  to  Braggs  station,  where  the 
schoolhouse  was  crowded  with  attentive  auditors.  The  singing 
was  especially  hearty.  Brethren  Romig  and  Oerter  had  their 
first  experience  of  spending  a  night  in  a  Cherokee  home — a  half- 
breed  husband  and  a  full-blood  wife.  The  home  was  neat  and 
comfortable  and  the  wife  was  intelligent  and  had  had  some  educa- 
tion. She  showed  many  Indian  traits,  especially  in  lighting  her 
pipe  and  smoking  complacently  while  sitting  on  the  porch  in  con- 
versation with  the  ministers.  She  was  greatly  interested  in  Sun- 
day School  and  was  endeavoring  to  organize  a  School  at  Braggs. 
Thanking  her,  next  morning,  for  her  hospitality,  the  Brethren 
received  the  answer:  "0,  no  occasion.  Your  sort  is  always  wel- 
come ! ' ' 

Mt.  Zion  was  visited,  where  much  interest  wjas  shown  and  the 
people  begged  for  more  services.  Several  Grermans'  lived  here 
who  had  married  Cherokee  women  and  were  rearing  large  fami- 
lies of  half-breed  children. 

New  Springplace — or  Qiaks,  as  the  station  and  neighborhood 
were  now  called — was  less  promising.  Bro.  Herman  Beck  and 
wife  were  in  charge.  jMostly  full-bloods  lived  in  this  section,  who 
understood  little  or  no  English,  and  our  missionaries  understood 
little  or  no  Cherokee.  The  Baptists  in  the  community,  with  their 
full-blood  preacher,  were  making  good  progress.  On  Monday  fol- 
lowing the  Sunday  when  the  visiting  Brethren  came  to  Oaks, 
there  was  a  funeral  of  a  young  Cherokee  woman  not  fully  identi- 
fied with  the  church.  A  large  company  was  present.  Bishop 
Romig  addressed  the  people  on  the  words :  ' '  Prepare  to  meet  thy 
God."*  Brother  Oerter  led  in  prayer,  Bro.  Beck  conducting  the 
service.  To  the  visitors,  it  was  a  weird  scene :  the  rough-looking 
Cherokee  men,  women  and  children;  the  graveyard  in  the  midst 
of  the  woods ;  the  shrieks  and  wailing  of  the  mourners — a  sorrow 
w^ithout  much  hope.  The  buildings  at  the  station,  Bro.  Gilbert 
Bishop 's  handiwork,  had  stood  for  many  years  and  would  stand 
for  m'any  more.  Soon  after  the  official  visit,  Bro.  Beck  wa-s-  called 
to  mission  service  in  Nicaragua,  Central  America,  the  work  at 
Oaks  no  longer  warranting  a  missionary  couple  there.  Bro.  D.  E. 
Ward  was  called  to  take  charge  of  the  station  as  a  lay  worker, 

*  Amos  4:12. 


312  Moravian  Missions  Among 

having  the  use  of  the  land  and  dwelling  he,  in  turn,  to  look  after 
the  Sunday  School  and  perform  such  other  services  as  his  ability 
warranted.  Stated  preaching  was  to  be  supplied  by  Bro.  Rights 
from  Woodmount. 

All  the  while,  the  political  situation  of  the  Cherokee  Nation 
had  been  growing  more  unsettled.  The  Five  Civilized  Tribes,  viz., 
Cherokee,  Choctaw,  Chickasaw,  Creek  and  Seminole,  numbered  at 
this  time,  with  all  their  half-breeds  and  tribal  adherents  ,  about 
71,000  souls,  while  the  non-citizen  element  in  Indian  Territory 
numbered  at  least  200,000,  consisting  of  renters,  business  men, 
whites  living  in  the  Territory  by  consent  of  the  Indian  govern- 
ments on  official  or  other  legitimate  business,  but  the  great  ma- 
jority being  illegal  "squatters"  or  unrecognized  claimants  to 
Indian  rights,  against  whose  presence  the  Indians  never  ceased  to 
protest.  The  Five  Civilized  Tribes  as  well  as  the  United  States 
Government  realized  that  there  must  come  a  change  in  the  status 
of  the  Indian  and  his  Territory :  the  demands  of  the  whites  for 
schools  and  equal  privileges  were  becoming  more  and  more  in- 
sistent; the  administration  of  justice  between  Indian  and  white, 
which  always  involved  action  in  the  United  States  Courts  for 
every  case,  was  very  costly;  unscrupulous  white  persons  were  in- 
creasingly taking  advantage  of  full-blood  Cherokees.  The  senti- 
ment for  the  abolition  of  the  Indian  governments  and  allotment 
of  land  to  the  Indians  in  fee  simple  and  the  Territorial  form  of 
government  gained  such  force  that  by  Act  of  Congress,  March  3, 
1893,  the  President  was  authorized  to  appoint  a  Commission  of 
three — known  later  as  the  Dawes  Commission,  from'  its  dis- 
tinguished Chairman,  Senator  Henry  L.  Dawes,  of  Massachusetts 
— to  negotiate  with  the  Five  Civilized  Tribes  for  "the  extinguish- 
ment of  tribal  titles  to  any  lands  wathin  that  territory,  now  held 
by  any  and  all  of  such  Nations  and  tribes,  either  by  cession  of  the 
same  or  some  part  thereof  to  the  United  States,  or  by  the  allot- 
ment and  division  of  the  same  in  severalty  among  the  Indians  of 
such  Nations  and  tribes  respectively  as  may  be  entitled  to  the 

same,  or  by  such  other  method  as  miay  be  agreed  upon to 

enable  the  ultimate  creation  of  a  State  or  States  of  the  Union, 
which  shall  embrace  the  land  within  the  said  Indian  Territory." 
In  1895,  the  Commission  was  increased  to  five  members,  with  en- 
larged powers  and  the  survey  of  Indian  Territory  was  ordered 


Southern  Indian  Tribes  313 

and  begun.  The  meaning  of  such  survey  was  too  plain  to  be  dis- 
regarded and  it  was'  justly  considered  as  the  initial  step,  solemn 
and  authoritative,  toward  the  overthrow  of  the  Indians'  com- 
munal holdings. 

The  general  prosperity  and  advancement  of  the  Cherokee 
Nation  at  this  time  may  be  judged  from  the  report  of  the  Chero- 
kee National  Board  of  Education  to  the  United  States  Agent.  He 
reports  4,800  children  attending  two  Seminaries,  Male  and 
Female,  two  high  schools,  and  one  hundred  primary  schools, 
teachers  being  paid  from  $35  to  $100  per  month  for  nine  months 
in  the  year.  Fourteen  primary  schools  were  for  the  use  of  the 
negro  citizens  of  the  Nation,  besides  which  they  had  a  fine  high 
school,  kept  up,  like  all  the  others,  at  the  expense  of  the  Cherokee 
government.  Besides  the  National  schools  there  were  12  mission 
schools  helping  to  do  splendid  work  for  children  of  both  citizens 
and  non-citizens.  The  orphan  asylum  ranked  as  a  high  school  in 
which  150  orphans  were  boarded  and  educated,  with  graduates 
every  year.  The  Male  Seminary,  accommodating  200  pupils,  and 
the  Female  Seminary,  accommodating  225  pupils,  were  large 
brick  structures  240  x  150  feet,  three  stories  in  height.  Three 
members,  all  Cherokees  hy  blood,  constituted  a  Board  of  Educa- 
tion. The  Secretary  adds,  that  the  Cherokees  are  proud  of  their 
schools  and  educational  institutions,  and  that  no  country  under 
the  sun  is  so  blessed  with  educational  advantages. 

In  ]\lkrch,  1896,  Bro.  Rights  was  called  to  mission  service  in 
New  Fairfield,  Canada,  the  only  remaining  work  of  the  Moravian 
Church  among  the  Delawares.  He  remained  in  the  field  until  a 
successor  could  be  appointed,  reporting  increased  interest  at  Mt. 
Zion  at  this  season,  several  Cherokees  being  brought  to  a  saving 
knowledge  of  Christ  and  uniting  with  Mt.  Zion  chapel.  Mr. 
Charles  Maxwell,  Cherokee  teacher,  was  employed  at  $25  per 
month  to  supply  the  ]\It.  Zion  school,  in  addition,  he  was  asked  to 
do  missionary  work,  visiting  and  holding  services  according  to  his 
ability  and  standing,  at  Mt.  Zion  and  Braggs.  An  appropriation 
was  made  by  the  Society  for  Propagating  the  Gospel  among  the 
Heathen  for  school  books  and  desks  at  Mt.  Zion. 


314  Moravian  Missions  Among 

A  report  from.  Bro.  Rights  in  August,  1896,  gives  particulars 
of  the  gracious  awakening  at  Mt.  Zion,  already  mentioned. 
Thirty-six  persons  had  been  added  to  the  church  and  now  needed 
ciareful  attention.  Bro.  Rights  was  requested  by  P.  E.  C.  to  move 
from  Woodmount  to  Mt.  Zion,  temporarily,  to  assist  these  people 
in  becoming  established  in  their  faith  and  organized  into  a  Home 
Mission  congregation. 

A  call  to  become  Superintendent  of  the  Cherokee  Llission  was 
tendered  the  Rev.  T.  W.  Shields*,  Aug.  11,  1896,  the  Board  deem- 
ing him  eminently  qualified  to  test  the  possibilities  of  the  enter- 
prise. Provincial  Elders'  Conference  felt  assured  that  his  ex- 
perience in  evangelistic  and  mission  work,  his  interest  in  the  de- 
velopment of  the  Third  District  of  the  American  Moravia n 
Church,  North,  to  which  the  Cherokee  mission  would  be  assigned 
and  his  general  fitness  for  the  needs  of  the  situation  pointed  Bro. 
Shields  out  as  the  right  man  for  the  place.  He  was  informed  that 
the  w^ork  among  the  Cherokees  was  in  a  state  of  transition  from  a 
Foreign  to  a  Home  mission  of  the  Church  and  that  the  Board  de- 
pended upon  the  results  of  Bro.  Shields'  good  judgment  and 
consecrated  labors  to  determine  whether  the  mission  could  be 
carried  forward  or  must  be  abandoned.  Bro.  Shields  arrived  in 
his  new  field  in  September  of  the  year  and  was  warmly  welcomed. 
Bro.  Rights  left  in  October,  following  his  call  to  Canada.  The 
members  were  urgent  in  asking  Bro.  Shields  to  reside  at  Braggs, 
for  here  and  at  Mt.  Zion,  nearby,  the  work  was  most  promising 
and  needed  careful  attention.  Indians  continued  coming  to  Christ 
under  Bro.  Shields'  ministry  and  there  were  frequent  accessions 
to  membership.  "Woodmount  and  Springplaee  were  served  once 
each  month. 

The  Unity's  Mission  Board  turned  over  the  entire  mission  in 
Indian  Territory  to  the  northern  P.  E.  C.  in  November,  1896. 
Plans  were  at  once  made  to  have  the  Cherokee  mission  assume  the 
status  of  several  Home  mission  congregations  of  the  Northern 

*  Bro.  Thomas  W.  Shields  was  born  Oct.  2,  1850,  near  Kernersville, 
N.  C.  Educated  in  Drew  Seminary,  New  Jersey.  Married  to  Miss 
Charlotte  Reinke  in  1883.  Served  in  Tobago,  Barbadoes  and  St.  Thomas, 
W.  I.,  10  years.  Had  been  pastor  at  West  Salem,  111.,  for  nearly  three 
years  when  called  to  Indian  Territory.  Bro.  Shields  died  in  November, 
1913. 


Southern  Indian  Tribes  315 

Province  with  Mt.  Zion  as  tiie  center.  S.  P.  G.  agreed  financially 
to  sponsor  the  work  for  a  limited  time,  the  same  to  be  earried  on 
undter  the  direction  of  the  Board  of  Church  Extension.  The  idea 
of  advancing  self  support  wa«  to  be  continually  held  up  before 
the  Cherokee  congregation  and  the  annual  appropriation  for  the 
work  was  to  be  steadily  diminished,  thus  placing  more  responsi- 
bility for  the  work  upon  the  members.  After  they  would  have  as- 
sented to  and  signed  the  "Brotherly  Agreement"  of  the  Mora- 
vian Church  and  contributed  to  Synodal  expenses  at  the  rate  of 
15  cents  per  member  per  annum,  the  Cherokee  congregations 
would  be  entitled  to  representation  at  District  Synods  by  an 
elected  delegate. 

Gradiuially  the  work  assumed  a  more  encouraging  aspect.  Six 
new  members  were  received  at  Springplace  in  November.  A  cer- 
tain Bro.  W.  N.  Thomas,  a  local  preacher  of  the  M.  E.  Church 
who  had  been  active  in  the  Braggs  neighborhood,  desired  ad- 
mission into  the  Moravian  Church.  This  was  granted  by  P.  E.  C. 
and  Bro.  Shields  was  authorized  to  use  Bro.  Thomas  as  an  as- 
sistant wherever  possible,  for  he  was  a  good  man  and  influential. 
Brother  Shields  was  much  pleased,  also,  with  the  work  of  the 
Cherokee  Bro.  Charles  Maxwell,  employed  by  the  Church  as 
teacher  at  Mt.  Zion  and  Superintendent  of  the  Sunday  School 
there  and  of  a  Union  Sunday  School  at  Braggs.  He  took  an 
active  part,  also,  in  the  Prayer  Meeting.  Bro.  Thomas  was  re- 
ceived into  the  church  at  Mt.  Zion  and  the  Board  at  Bethlehem 
agreed  to  give  him  a  compensation  of  $100  per  year  for  rendering 
special  services  to  Bro.  Shields  as  an  assistant. 

The  "Brotherly  Agreement"  was  signed  by  the  Woodimount 
members  on  March  7,  1897,  and  a  Comimittee  of  three  Sisters  was 
elected  to  have  local  charge  of  the  work.  Bro.  Shields  wrote  that 
the  "Woodmount  Brethren  were  not  sufficiently  interested  to  hold 
office !  Mt.  Zion  followed,  on  March  14,  with  the  signing  of  the 
"Brotherly  Agreement,"  and  two  Brethren  and  three  Sisters 
were  elected  a  Committee.  To  these  Congregations,  as  they  were 
now  constituted,  the  Provincial  Elders'  Conference  addressed  a 
cordial  letter,  welcoming  them  into  the  ranks  as  Home  mission 
churches,  assuring  them  of  the  earnest  desire  of  the  Board  to  wit- 
ness their  constant  growth  in  grace  and  usefulness  and  exhorting 
all  to  steadfastness  and  zeal  in  the  Christian  life ;  the  letter  closing 


316  Moravian  Missions  Among 

with  a  word  of  special  advice  and  encouragement  for  the  Com- 
mattees  elected.  At  Springplace,  where  there  were  more  full- 
blood  Cherokees,  the  matter  of  the  ''Brotherly  Agreement"  and 
the  suggested  effort  towards  self-support  aroused  considerable 
opposition,  the  Indians  claiming  that  the  grant  of  160  acres  of 
land  according  to  the  Treaty  of  1866,  when  the  Springplace  mis- 
sion was  resumed  after  the  war,  meant  that  the  work  was  to  be 
carried  on  as  a  (Foreign)  mission  with  no  intention  that  the 
members  should  contribute  anything. 

In  these  trying  and  unsettled  times  an  official  visitation  was 
urgent  and  Provincial  Elders'  Conference  commissioned  one  of 
its  members,  the  Rev.  M.  W.  Leibert,  to  undertake  this  journey 
in  the  early  months  of  1898.  He  arrived  at  Braggs,  I.  T.,  on 
March  9th  and  that  same  evening  preached  at  Mt.  Zion  to  an 
audience  of  about  100.  After  the  service  an  official  interview  was 
held  with  the  members  in  which  the  following  points  were  brought 
out: 

Mt.  Zion  has  been  a  preaching  place  for  twelve  years,  but  the 
congregation  has  been  organized  only  three  years,  and  there  are 
now  53  communicant  members.  The  field  is  favorable,  well- 
settled  and  not  occupied  by  any  other  church.  The  people  are 
poor,  but  devoted  and  earnestly  desire  the  mission  to  be  con- 
tinued. Bro.  Leibert  advocated  self-support,  which  plan  Bro. 
Shields  has  been  endeavoring  to  introduce.  It  is  a  new  idea  and 
will  require  some  time  to  gain  ground. 

As  to  other  points  visited : 

Braggs  showed  little  appreciation  of  Bro.  Rights'  and  Bro. 
Shields'  labors  among  them.  No  one  out  of  this  neighborhood  but 
Bro.  W.  N.  Thomas  had  joined  the  Moravian  Church. 

Woodmount,  about  two  miles  out  from  Tahlequah.  Large 
audience  present  for  Bro.  Leibert 's  sermon,  but  the  congregation 
numbers  only  28  communicants.  Of  these,  the  majority  were 
really  devoted  members.  This  station  has  but  little  prospect  for 
growth  owing  to  the  proximity  of  the  Presbyterian  mission  at 
Parkhill  in  the  country  and  the  various  churches  in  the  town  of 
Tahlequah.  The  mission  tract  of  160  acres  is  but  partially  culti- 
vated, though  it  contains  much  good  land  which  might  be  made 
productive.    Bro.  W.  N.  Thonuas  is  residing  in  the  mission  house. 


Southern  Indian  Tribes  317 

Springplace.  There  are  28  communicant  members  here  and 
the  service  at  which  Bro.  Leibert  preached  was  well  attended. 
The  people  here  'are  better  able,  financially,  to  support  the  work 
than  those  living  around  Woodmount  and  Mt.  Ziom,  but  show  less 
disposition  to  do  anything  along  this  line.  Nevertheless,  Spring- 
place  is  a  good  field  and  should  be  more  intensively  worked. 

Bro.  Leibert 's  report  showed  clearly  that  the  work  should  be 
pushed  forward.  Over  200  souls  were  in  our  Church's  care,  most 
of  whom  were  loyal  and  could  and  would  support  the  work  in 
kind  if  not  in  cash.  The  report,  further,  suggested  the  placing  of 
a  married  missionary  at  Springplace,  with  a  competent  renter  on 
the  farm,  and  the  calling  of  a  young  Brother,  single  or  recently 
married,  to  Woodmount  to  live  with  Bro.  W.  N.  Thomas.  These 
Brethren  could  serve  Woodmount,  White  Oak,  Braggs  and  Mt. 
Zion. 

Provincial  Elders'  Conference  took  action  on  the  report  by  call- 
ing Bro.  S.  C.  Albright*  to  be  Pastor  and  Superintendent  of  the 
entire  work,  Bro.  W.  N.  Thomas  continuing  as  assistant,  and  P. 
E.  C.  contemplated  placing  additional  missionaries  in  the  field  as 
soon  as  more  settled  conditions  should  warrant  such  action. 
(Owing  to  Sr.  Shields'  poor  health,  Bro.  Shields  had  requested  to 
be  relieved  of  his  work  in  Indian  Territory.)  Bro.  Albright  ac- 
cepted his  call  and,  after  having  been  ordained  and  married, 
arrived  at  Braggs,  Aug.  4,  1898.  Encouraging  introductory  ser- 
vices were  held  at  each  station. 

The  Society  for  Propagating  the  Gospel  took  the  following 
action  with  regard  to  the  Cherokee  mission  on  Dec.  13,  1898 : 

"Whereas,  The  Unity's  Mission  Department  seems  unable  to  enter- 
tain the  idea  of  temporarily  reassuming  the  work  in  Indian  Territory, 
and, 

"Whereas,  The  S.  P.  G.  recognizes  the  desirability  of  continuing  the 
enterprise  experimentally,  and, 

"Whereas,  It  is  apprehended  by  some  that  technical  difficulties  exist 
in  the  support  by  the  S.  P.  G.  of  a  charge  under  control  of  another  body; 
therefore, 

"Be  It  Resolved,  That  the  S.  P.  G.  suggests  to  the  Provincial  Elders' 
Conference  the  transfer  both  of  the  management  and  maintenance  of 
said  field  from  the  latter  to  the  former  Board  for  a  period  not  exceeding 

*  Pastor,  Trinity  Moravian  Church,  Utica,  N.  Y.,  1922. 


318  Moravian  Missions  Among 

five  years,  during  which  time  its  interests  shall  be  advanced  on  the 
lines  recently  inaugurated  by  the  P.  E.  C,  with  a  view  to  securing  self- 
sustenance.  Upon  expiration  of  which  term,  if  not  before,  it  shall  re- 
vert, with  such  recommendations  as  the  S.  P.  G.  may  be  in  a  position  to 
offer,  to  the  P.  E.  C.  either  for  acceptance  among  Home  Mission  congre- 
gations or  for  final  abandonment." 

From  this  action  of  the  S.  P.  G.  and  the  fact  that  the  Provincial 
Board  was  in  correspondence  with  the  Dawes  Commission — ex- 
plained earlier  in  this  chapter — stating  our  claims  to  the  farms  at 
New  Springplace  and  Woodmount,  it  may  he  gathered  that  the 
Moravian  Church  was  resolved  to  push  the  Cherokee  mission  with 
renewed  vigor  and  wisdom. 

Political  agitation  regarding  the  Indian  and  his  lands  came  to 
a  head  in  the  Curtis  Act,  a  comprehensive  legislative  provision  of 
Congress  "for  the  protection  of  the  People  of  the  Indian  Terri- 
tory." It  consisted  of  29  sections,  chief  of  which  was  the  ratifica- 
tion of  the  Treaty  between  the  Five  Civilized  Tribes  and  the  U.  S. 
Government.  It  became  an  Act  of  Congress,  June  28,  1898,  and 
was  finally  ratified  by  the  Cherokee  Niation,  Feb.  1,  1899.  It  pro- 
vided that  all  lands  belonging  to  the  Five  Civilized  Tribes  be 
equally  allotted,  with  due  regard  to  value  and  fertility.  The 
Dawes  Commission  was  charged  with  the  effective  execution  of 
this  law.  The  entire  control  of  tribal  revenues  was  taken  from 
the  Five  Civilized  Tribes  and  vested  with  a  resident  supervising 
inspector,  the  tribal  courts  were  abolished,  allotments  were  made 
compulsory,  and  authority  was  given  to  incorporate  white  men's 
towns  among  the  Indian  tribes.  By  this  Act  the  Five  Civilized 
Tribes  were  reduced  to  the  condition  of  ordinary  reservation 
tribes,  under  Government  Agents,  with  white  communities 
planted  in  their  midst. 

The  distribution  of  all  tribal  territory  by  allotment  proceeded 
with  the  granting  of  sixty  acres  of  land  to  each  and  every  indi- 
vidual, resident  or  otherwise,  who  could  claim  blood  connection 
with  one  or  another  of  the  Five  Civilized  Tribes.  The  allotment 
of  those  selecting  town  sites  was  to  be  on  an  equal  appraisement 
basis.  A  reasonable  amount  of  land  was  to  be  reserved  for  all 
public  buildings.  Each  of  the  tribal  educational  institutions  re- 
ceived forty  acres  of  land.  The  M.  E.  Church,  South,  was  privi- 
leged, by  special  legislation,  to  pay  $10  per  acre  for  sixty  acres  of 


Southern  Indian  Tribes  319 

land  then  in  the  possession  of  the  Wiillie  Haskell  College.  This 
same  privilege  was  granted  to  other  higher  schools  of  learning, 
claiming  possession  of  lands,  tribal  institutes  excepted.  Churches 
were  allotted  four  acres  each  for  church  and  parsonage. 

To  make  this  Government  distribution  of  Indian  land  constitu- 
tional, and  to  make  possible  these  allotments  to  the  Five  Civilized 
Nations,  the  Secretary  of  the  Interior  was  authorized  to  bring 
suit,  or  file  claim  against  these  Nations  for  the  possession  of  all 
territory  claimed  by  them,  on  the  ground  that  it  never  really  be- 
longed to  them,  but  to  the  U.  S.  Grovernment.  It  was  on  the  basis 
of  this  ruling  that  the  Moravian  Church  forfeited  its  right  to  the 
160  acres  at  Oaks,  (Springplace,)  and  the  other  160  acres  at 
Wood/mount,  the  latter  purchased  directly  from  the  Indians,  as 
has  been  narrated. 

Efforts  made  by  P.  E.  C,  coresponding  with  the  Secretary  of 
the  Interior  and  Congressman  Kirkpatrick,  to  secure  from  the 
Government  either  a  larger  allotment  of  land  or  some  rebate  for 
the  loss  of  Moravian  Church  property,  were  unavailing,.  With 
both  160  acre  farms  gone — the  four  acres  granted  churches  in  the 
case  of  Springplace  not  even  taking  in  the  mission  buildings — it 
was  deemed  impossible  to  continue  the  work  without  large  and 
long-continued  outside  support.  Bro.  Thomas  at  Springplace 
tested  the  Cherokees  as  to  their  willingness  to  buy  in  the  land  for 
the  church,  which  they  had  the  right  to  do,  but  they  declined  to 
do  anything!  How  the  glory  had  departed  from  Israel!  0,!  for 
a  Charles  Hicks  or  some  of  the  kindred  spirits  of  the  old  Spring- 
place, Ga.,  Moravian  mission,  at  this  time  of  emergency!  As  it 
was,  it  seemed  to  the  P.  E.  C.  that  members  and  others  who  had 
been  deriving  benefits  from  the  Church  for  years  and  were  not 
willing  to  rally  to  it  in  the  moment  of  need,  were  not  worthy  of 
its  services.  It  must  be  remembered,  however,  as  pointed  out 
earlier  in  this  narrative,  that  up  to  within  three  years  of  the  close 
of  the  mission,  the  Moravians  had  made  practically  no  effort  to 
teach  their  Cherokee  converts  the  responsibility  of  giving.  True, 
even  now  they  had  not  much  to  give,  but  a  ready  spirit  to  con- 
tribute what  they  were  able  would  have  encouraged  further  sacri- 
fice of  men  and  money  by  the  Church  to  continue  the  mission. 


320  Moravian  Missions  Among 

Anticipating  adverse  decision  in  regard  to  the  Cherokee  mis- 
sion lands,  the  Provincial  Synod  of  the  Moravian  Church,  con- 
vening at  Lititz,  Pa.,  Sept.,  1898,  had  authorized  a  discontinuance 
of  this  work  if  it  became  plain  to  the  Board  that  efforts  in  that 
field  should  cease.  Accordingly,  the  missionaries  Albright  and 
assistant  Thomas  were  authorized  to  receive  bids  looking  to  dis- 
posal of  the  improvements  at  Oaks  and  Woodmount  as  advan- 
tageously as  possible.  Very  small  sums  were  eventually  received, 
hardly  enough  to  pay  the  traveling  expenses  of  the  missionaries 
to  new  fields.  Bro.  Albright  accepted  a  call  to  serve  the  Moravian 
congregation  at  Oakland,  Mo. ;  Bro.  Thomas,  while  not  received 
into  the  ranks  of  the  Moravian  ministry,  received  permission  to 
serve  the  Moravian  congregation  at  Macedonia,  Mo.  Before 
leaving  Oaks,  (New  Springplace,)  Bro.  Thomas  had  committed  to 
a  Mr.  Miller  the  care  of  the  Moravian  graveyard,  that  hallowed 
spot  where  reposed  side  by  side  the  mortal  remains  of  Moravian 
missionaries  and  their  Cherokee  Christian  converts  awaiting  the 
Resurrection  morn;  "for  the  Lord  himself  shall  descend  from 
Heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God:   and  the  dead  in  Christ  shall  rise  first."     (I 

Thess.  4:16.)  

CONCLUSION 

It  remains  briefly  to  record  a  work  that  has  been  carried  on  for 
the  past  thirty  yeiars  among  the  Cherokees  by  a  man  who  though 
himself  belonging  to  another  Christian  denomination,  deserves 
notice  in  these  pages  along  with  the  Moravian  missionaries  among 
the  southern  Indian  tribes.     The  Rev.  N.  L.  Nielsen,*  a  Danish 

*  Writes  the  Rev.  N.  L.  Nielsen  of  himself:  "As  a  young  man  of  24  I 
left  Denmark  in  1888,  for  the  purpose  of  finding  an  Indian  tribe  some- 
where in  the  United  States  to  be  a  missionary  to  them  and  preach  Jesus 
Christ  and  Him  crucified,  if  possible  to  win  some  of  them  for  the  king- 
dom of  God.  I  went  to  the  Danish  Lutheran  Theological  Seminary, 
Blair,  Nebr.,  to  study  for  work  as  a  missionary.  Just  a  year  before  I 
graduated  I  came  in  touch  with  a  Dane  who  was  married  to  a  Cherokee 
woman,  and  through  them  I  found  an  open  door  in  the  Indian  Territory 
near  Tahlequah,  the  capital  of  the  Cherokee  Nation."  The  Rev.  Nielsen 
began  his  labors  among  the  Cherokees  in  the  year  1892,  at  Moodys, 
about  10  miles  north  of  Tahlequah.  He  was,  therefore,  about  12  miles 
north  of  Woodmount,  where  Bro.  T.  M.  Rights  was  stationed  at  that  time, 
and  15  miles  south  of  New  Springplace,  (Oaks,)  where  Bro.  Herman 
Beck  was  stationed.  Speaking  of  these  Brethren,  Nielsen  says,  "It 
seemed  like  I  had  found  some  of  my  own  people  and  Church." 


Southern  Indian  Tribes  321 

Lutheran  missionary,  entered  largely  into  the  labors  of  the  Mora- 
vian Church  in  the  Cherokee  field  and  his  faithful  efforts  through 
three  decades,  continuing  up  to  the  present  time,  have  been  sig- 
nally owned  and  blessed  of  God. 

Stationed  at  first  at  Moodys,  ten  miles  north  of  Tahlequah, 
Nielsen  formed  a  true  brotherly  acquaintance  with  the  Moravian 
Brethren  laboring  in  the  field.  After  the  Moravian  missionaries 
left  the  Territory,  he  went  to  Oaks  occasionally  to  collect  some 
money  for  Bro.  Herman  Beck  due  the  latter  from  some  of  the 
Indians  around  that  station.  Nielsen  saw  these  people  as  sheep 
having  no  shepherd  and,,  at  their  earnest  request,  preached  for 
them  occasionally.  He  found  them  more  interested  in  spiritual 
concerns  than  the  Cherokees  in  other  localities,  hence  he  made 
Oaks  one  of  his  regular  appointments,  preaching  twice  each 
month. 

"I  saw  it  was  a  good  field  of  labor,  really  better  than  the  one  at 
Moodys.  Here  was  already  a  good  foundation  laid;  here  were  more 
Cherokees  by  blood  than  at  Moodys,  where  the  whites  were  crowding 
them  out.  After  I  had  taken  up  the  work  in  this  way,  I  was  surprised 
one  day  to  hear  from  the  Rev.  Paul  de  Schweinitz,*  Bethlehem,  Pa., 
asking  me  to  look  after  some  of  the  Moravian  members  and,  if  pos- 
sible, be  of  some  spiritual  help  to  them,  as  the  Moravian  Church  did 
not  expect  to  work  any  more  amongst  the  Cherokees.  So  I  took  it  as 
from  the  Lord  and  suggested  to  the  Lutheran  Board  that  we  make  our 
headquarters  at  Oaks,  and  it  was  decided  to  do  so.  Thus  it  came  that 
we  moved  to  Oaks  in  1902." 

A  mission  school  was  begun  at  once  with  about  60-70  children 
and  young  people,  mostly  Cherokees.  Nielsen  organized  his  con- 
gregation in  the  fall  of  1902  with  about  twenty  members  from  the 
Moravian  Church.  In  addition,  he  baptized  some  adults  and  some 
children  of  Christian  parents,  ranging  fromi  infants  to  twelve 
years  of  age.  In  some  cases,  whole  families  united  with  the 
church.  The  congregation  grew  from  year  to  year  and  numbers 
at  present  (1922)  200  members  and  about  an  equal  number  have 
died  during  the  past  twenty  years.  There  are  still  living  a  few 
of  the  old  Moravians  who  are  under  the  care  of  this  Danish 
Lutheran  mission,  but  who  wish  to  remain  Moravians  to  the  end 
of  their  days.    The  old  church  has  been  torn  down  and  the  other 

*  Secretary  of  Missions,  American  Moravian  Church. 
21 


322  Moravian  Missions  Among 

buildings  and  mission  property  are  in  the  possession  of  the  Miller 
family,  descendants  of  JVIoravians  but  belonging  to  the  Rev. 
Nielsem's  church.  The  cemetery  at  Oaks  (Springplace)  is  kept 
up  in  good  order, 

"We  have  a  nice  church  here  which  will  hold  about  300  persons  and  a 
two-story  school  building  with  four  rooms;  capacity  130  pupils.  Three 
teachers  are  instructing  the  children  and  young  people  and  many  of 
them  have  graduated  and  are  teaching  school  in  the  Counties  round 
about.  We  are  building  a  boarding-school  and  hope  it  will  prove  to  be 
a  help  in  the  mission  work. 

"Our  work  here  has  been  blessed  from  above,  but  we  might  not  have 
had  so  good  a  success  had  it  not  been  for  the  good  and  faithful  Mora- 
vian missionaries  who  had  been  here  before  us,  and  God  led  us  into 
their  work.  The  Moravians  have  laid  a  good  foundation,  and  their 
work  has  not  been  in  vain:  it  will  shine  to  the  end  of  days.  So  we 
thank  God  for  the  Moravian  Church  today.  We  wish  you  had  some 
more  men  and  women  you  could  send  out  to  the  Indians  in  North  and 
South  America." 

After  fifteen  years  of  negotiation,  the  Cherokee  Commission 
reached  an  agreement  with  the  Five  Civilized  Nations  by  which 
the  government  of  the  Cherokee  Nation,  with  the  others,  came  to 
an  end,  March  3,  1906,  and  the  Cherokee  Indians,  native  and 
adopted,  became  citizens  of  the  United  States. 


The  final  chapter  is  nearly  written:  the  story,  but  for  some 
helpful  truths  and  present-day  inspiraton  it  would  give  us,  is 
finished. 

Some  points  of  weakness  in  the  work  liave  been  noticed,  others 
will  suggest  themselves  and  there  is  no  doubt  but  that,  managed 
in  just  the  right  way,  this  mission  could  have  "carried  on"  suc- 
cessfully through  the  years.  May  this  phase  of  the  work  which 
is  not  so  bright  be  passed  over  in  the  conviction,  which  the  writer 
would  like  to  share  with  the  reader,  that  it  would  be  hard  to  find, 
in  the  glorious  history  of  Christian  missions,  a  work  of  similar 
scope  in  which  our  Saviour  has  been  more  abundantly  glorified 
by  the  success  attending  the  preaching  of  His  blessed  Gospel  than 
in  this  venerable  mission. 

May  it  have  been  borne  in  upon  the  reader  that,  in  His  match- 
less love  and  grace,  God  would  have  all  men  to  be  saved  and  has, 
in  His  Son,  met  the  needs  of  all  for  Salvation  and  all  things.  The 


Southern  Indian  Tribes  323 

mission  among  the  Cherokees  was  undertaken  by  those  who  be- 
lieved this  and  obeyed  God,  "the  Lord  working  with  them." 

These  pages  have  portrayed  a  labor  of  love  among  those  whom 
some  might  consider  to  be  among  "the  least  of  His  brethren." 
The  love  of  Christ  has  ever  constrained  the  Moravian  Church  to 
cultivate  for  Christ  the  hard  fields  of  the  earth.  Such,  among 
miany  others,  was  the  Cherokee  field. 

The  Cherokee  mission  of  the  IMbravian  Church  Ls  a  demonstra- 
tion of  faith.  Here  was  a  band  of  Brethren  who  could  not  make 
a  great  beginning  and  their  lone  missionaries  in  the  Indian  coun- 
try did  not  even  know  the  Cherokee  language,  yet  they  ventured 
for  God,  counting  on  God,  and  He  used  "the  things  that  are  not 
as  though  they  were."  Faith  was  the  victory:  the  Cherokee 
field  ripening  in  glorious  harvest. 

Again,  the  mission  w^s,  very  particularly,  a  work  of  Jiope  and 
patience,  and  these  have  been  characteristics  of  other  missions  of 
the  Moravians.  Three  years  of  self-sacrificing  witness  for  Christ 
passed  before  the  first  convert  from  among  the  slaves  on  the 
island  of  St.  Thomas  came  forward;  six  years  elapsed  in  Green- 
land before  the  gathering  of  the  first-fruits;  ten  years  among  the 
Cherokees  before  the  baptism  of  jMargaret  Ann ;  fifteen  years  of 
toil  in  the  almost  untillable  Himalayan  field  before  two  souls 
responded. 

Finally,  the  Cherokee  mission  is  an  example  of  tJioroughness 
in  the  Lord's  work.  Perhaps  our  Church  at  that  time  was  too  in- 
different to  appearances  and  numbers;  at  any  rate,  our  mission- 
aries amwng  the  Cherokees  were  in  no  hurry  to  report  converts  as 
in  our  day  ' '  accessions ' '  are  counted.  The  missionaries  were  con- 
scientious as  well  as  thorough  and,  possessing  spiritual  insight, 
they  were  not  afraid  to  deny  admission  to  such  as  lacked  real 
conversion.  Their  endeavor  was  to  bring  the  convert  into  a  per- 
sonal relation  with  Christ  rather  than  to  enter  his  name  on  the 
church  books. 

Consequently,  this  story  records  the  smallest  possible  lapse  of 
converts  into  heathenism — and  this,  too,  is  a  characteristic 
of  Moravian  missions.  Under  persecution,  ostracism  and  blan- 
dishments of  the  world,  Moravian  converts  have  stood  the  test. 


324  Moravian  Missions  Among 

So  substantial  and  admirable  was  the  work  done  among  the 
Indians  by  the  Moravians  that  one  wonders  what  the  result  would 
have  been  if  the  first  mission  among  the  Cherokees,  in  Georgia,  and 
missions  among  other  tribes  could  have  grown  and  developed  un- 
disturbed. There  is  no  reasonaible  doubt  but  that,  in  peace  and 
quiet,  the  Cherokee  and  other  Indian  tribes  would  have  been 
evangelized,  highly  civilized  and  made  a  power  for  God  and 
righteousness  in  our  country. 

That  there  are  precious  souls  of  Cherokee  Indians  in  our 
Father's  House  as  the  result  of  this  mission  will  be  glory  for  Him 
and  for  us  and  should  incite  us  to  heartfelt  gratitude  and  praise 
and,  above  all,  provide  an  additional  stimulus  to  press  forward 
in  the  one  really  imp-ortant  work  for  Christ's  followers:  "Go  ye 
into  all  the  world  and  preach  the  gospel  to  every  creature,"*  and 
"make  disciples  of  all  the  nations, "f  until  He  come  ! 

"Oh,  what  praise  in  highest  strain, 
By  the  ransomed  host  in  heaven 
Will  be  given 
To  him  who  brought  us  to  God 

By  his  blood, 
"When  of  every  tongue  and  nation 
There  will  be  with  exultation 
But  one  flock  and  shepherd  known. 

"Amen,  Jesus'  words  are  true; 
Surely  he  his  gracious  promise 
Will  accomplish: 
Ye,  his  servants,  ready  stand 

In  each  land, 
Yea,  in  the  most  distant  places, 
Till  he  comes,  to  sound  his  praises. 
And  make  known  his  saving  name."$ 


*Mark  16:15. 

tMatth.  28:19,  A.  R.  V. 

t  Christian  Gregor.  Hymn  No.  724  in  "The  Liturgy  and  Hymns  of 
the  American  Province  of  the  Unitas  Fratrum  or  The  Moravian  Church." 
Bethlehem,  Pa.,  1876. 

THE  END 


Southern  Indian  Tribes 


325 


INDEX. 


References  are 

A.  B.  C.  F.  M.,  109,  136. 

Acolyte,  62. 

Acts,  11 :  22,  23,  page  126 ;  Book  of, 

in  Cherokee,  205. 
Alabama,  State  of,  186. 
Albright,   S.  C,  missionary,  317, 

320. 
"Alic  Colonel,"  Creek  Chief,  97. 
Almanac,  Cherokee,  149. 
Amos  4:12,  page  311. 
Arkansas,   Indian   lands   in,   135, 

188. 
"Atsi,"   translates  St.  John   into 

Cherokee,  205. 
August  13,  1810,  page  105. 
August  13,  1826,  page  179. 

Bahnson,  Bishop  G.  F.,  257;  visit 
to  Cherokee  mission,  278-281. 

Beck,  Herman,  missionary,  305, 
311. 

Bishop,  Edwin  P.,  286. 

Bishop,  Gilbert,  missionary,  Bi- 
ography, 233;  236,238,239,240, 
241;  made  prisoner  in  Civil 
War,  286,  287;   311. 

Braggs,  Mission  Station,  307, 
311,  316. 

"Brotherly  Agreement"  of  Mora- 
vian Church,  315. 

Burkhardt,  Christian,  mission- 
ary, 95-99. 

Cabeza  de  Vaca,  21. 

Calhoun,  John  C,  tribute  to 
Charles  Hicks,  119. 

"Canaan,"  Mission  Station  in  In- 
dian Territory,  241;  church, 
255,  281;  destroyed  in  Civil 
War,   287. 

"Candidates"  for  Baptism,  103. 

Cherokee  Indians,  origin,  19; 
habitat,  19,  23;   clans,  20;   Up- 


:o  page  numbers. 

per  and  Lower,  20;  traditions 
and  religious  beliefs,  21;  man- 
ners and  customs,  23-27,  33-38, 
126;  dances,  78;  doctor  at 
work,  121;  affinity  with  Iro- 
quois, 23;  language,  71,  87,100, 
145-155;  literature,  149-151; 
Bible,  148,  149;  first  treaty 
with  England,  25 ;  Chiefs  taken 
to  England,  2o,  26;  first  treaty 
with  United  States,  28;  pro- 
gress in  civilization,  131,  134, 
136,  299-303,  313;  "Talk,"  64, 
76,  77,  80;   "Treaty,"  66,  67. 

Cherokee  Mission,  Moravian,  first 
fruits,  30;  first  journey  of  in- 
spection, 35-37;  missionary 
journeys,  43-46,52-58;  mission- 
aries' Councils  with  Cherokees, 
36,  37,  52-56;  mission  begun, 
61;  first  service,  63;  first  con- 
vert, 103,  105;  converts  sted- 
fast,  128;  story  of  Crucifixion 
grips,  175;  effects  of  conver- 
sion on  tribe,  178;  mission  dis- 
rupted during  Civil  War,  283- 
287;    reestablished,  288. 

Cherokee  Nation,  supreme  court 
of,  162;  government  of  in  In- 
dian Territory,  222,  268;  case 
before  Supreme  Court,  189;  ex- 
patriation of,  185-218;  eastern 
band  in  western  North  Caro- 
lina, 218;  Reservation  In  In- 
dian Territory,  221;  Outlet  in 
Indian  Territory,  221,308,309; 
effects  of  Civil  War,  283-287. 

Cherry  trees,  blossom  and  bear 
twice  in  one  season,  174. 

Chickasaw  Indians,  41,  45.  68, 
186. 


326 


Moravian  Missions  Among 


Choctaw  Indians,  1,  3,  68,  164, 
165,  186. 

II  Chronicles,  6:18,  page  251. 

"Chuleoa,"  Chief,  75-79,  86. 

Church,  Springplace,  consecrated, 
129-131. 

Clayton,  Henry,  162. 

Clayton,  Judge,  Ga.  Supreme 
Court,   195,   196. 

Clauder,  Charles  Gottlieb,  167. 

Clauder,  Charlotte  (Ruede),  bi- 
ography,  168;    194. 

Clauder,  Henry  G.,  missionary, 
biography,  167;  first  impres- 
sion of  Cherokee  mission,  183, 
184;  service,  193-197,  199-214; 
arrested,  196. 

Colonists,  Moravian,  Georgia,  7, 
8,  12. 

Copeland,  Alexander,  166,  169. 

II  Corinthians,  8:9,  page  215. 

Cornwall,  Conn.,  Seminary,  for 
heathen  youth,  109,  110. 

Correa  de  Serra,  tribute  to 
Springplace  school,  114. 

Creek  Indians,  origin,  name, 
manners,  customs,  territory.  1- 
4,  89,  90,  186;  a  Council,  91-93; 
advancement  of  tribe,  90,  220; 
sell  lands  to  United  States, 
177. 

Creek  Mission,  Moravian,  10,  88- 
99. 

Cumberland  Settlements,  42. 

Cummings,  Sir  Alexander,  25. 

Daggett,  Rev.,  President  Corn- 
wall Seminary,  110. 

Dartmouth  College,  plans  mis- 
sion among  Cherokees,  40. 

Dawes  Commission,  312,  318,  319, 
322. 

Delaware  Indians,  2,  138,  140; 
letter  of  Charles  Hicks  to,  140, 
141;  mission.  New  Westfield, 
Kansas,  235,  239;  conflict  with 
Cherokees,  22,  23. 


Deluge,  in  Cherokee  tradition, 
21. 

Demuth,  Gotthard,  8. 

Dexter,  Samuel,  Secretary  of 
"War,  58;  sendis  permit  from 
President  for  Cherokee  mis- 
sion, '69,  60. 

Diary,  Springplace,  63. 

Dober,  Leonard,  7. 

"Doublehead,"  Chief,  52-56,  67. 

"Doxology,"  from  Moravian  Lit- 
urgy in  Cherokee,  153. 

Eaton,  Hon.  John  H.,  191. 

Easter  at  Springplace,  85. 

Eberhard,  Lewis,  183. 

Eder,  Franz,  missionary,  biog- 
raphy, 167;   168. 

Eder,  Caroline,  biography,  167; 
168. 

England,  treaty  with  Cherokees, 
25;  visited  by  Cherokee  Chiefs, 
25. 

Ettwein,  Bishop  John,  17,  18,  32. 

Evangelistic  Tours,  among  the 
Creeks  and  Cherokees,  18. 

Fairfield,    Canada,    39,    72,    138, 

156,  210,  313. 
Female  Missionary  Society,  Phil- 
adelphia, 172. 
Female        Missionary        Society, 

Salem,  N.  C,  167,  226,  241,  248. 
Fenner,    Josephine,    Mrs.    S.    S. 

Warner,  254. 
Fields,  Susanna,  163,  166. 
Fisher,  Christina,  41. 
"Five    Civilized   Tribes,"    2,    220- 

222,  229,  284,  312,  318. 
Florida,  first  traversed  by  white 

men,  20. 
Flournoy,  General,  109. 
Fogle,  Augustus,  biography,  257; 

diary    of    journeys    to    Indian 

Territory,  257-278. 
Folsom,    David,    Choctaw    Chief, 

164,  165. 


Southern  Indian  Tribes 


327 


Fort  Prince  George,  18. 
French  and  Indian  War,  17. 

Gambold,  John,  missionary,  72; 
biography,  82;  122,  132-133; 
goes  to  Oochgeology,  157,  158; 
death,  166;  grave,  216. 

Gambold,  Anna  Rosina  Kliest, 
83,  84,  113;   death,  143. 

Gambold,  Anna  Maria  Schultz, 
biography,  161;   166,  198. 

Gambold,  Joseph,  120,  162. 

Gambold,  Maria  Rosina,  162; 
Copeland,  169. 

Georgia,  State  of,  6,  7,  67;  ver- 
sus Cherokees,  186-218;  laws 
against  missionaries,  194;  oath 
required,  194. 

Gifts,  to  Cherokee  mission,  little 
girl  Philadelphia,  170;  Mis- 
sionary Society,  Philadelphia, 
172;  "'scholarsihips''  for  Spring- 
place  scholars,  173. 

Gilmer,  Governor  G.  R.,  Georgia, 
195,  196. 

Golding,  Dr.,  109. 

Grabs,  Charles,  183. 

Granville,  Lord,  15. 

Green,  Gardiner,  173. 

Grellet,  Stephen,  Friends'  mis- 
sionary, visits  Spring-place, 
176. 

Haberecht,  Gottfried,  8. 

Haberland,  Georg,  8. 

Haberland,  Michael,  8. 

Haga,  Godfrey,  patron  of  Chero- 
kee mission,  116. 

Hagen,  John,  13,  14,  62. 

Hammerer,  John  Daniel,  32,  33. 

"Hannah,"  oldest  member  of  Mo- 
ravian Church,  279. 

Hawkins,  Col.  Benjamin,  43,  66, 
88,  90-94. 

Heckewelder,  John,  missionary, 
41,  47,  66,  172. 

Heinrich,  Christian,  32. 

Henley,  Col.  David,  43-48,  54,  58. 


Henry  Thomas,  Cherokee  Helper, 
254,  255. 

Henry,  William,  Cherokee  In- 
terpreter, 240-242;  262. 

Herman,  Bishop  J.  G.,  247;  bi- 
ography, 256;  journey  to  In- 
dian Territory,  257-264;  death, 
264. 

Hicks,  Chief  Charles,  54,  64,  67, 
101,  106,  118-123,  145,  146,  bi- 
ography, 180;   death,  180,  181. 

Hicks.  Delila,  232,  262,  263. 

Hicks,  George,   80,   166,   193,  207, 

■  208-210,  216,  217;  in  Indian 
Territory,  230,  262,  280. 

Hicks,  William,  Chief,  125-131, 
137,  139,  158,  182,  192. 

Hillman,  Joseph  B.,  missionary, 
296,  297,  299. 

Holland,  John  F.,  96. 

Hope,  Indiana,  259. 

Hubart,  Elisha,  173. 

Hueffel,  Bishop  C.  G.,  168. 

Hymnal,  Cherokee,  Moravian, 
154. 

Indians,  attitude  to  Gospel,  39; 
"Lost  Tribes,"  231;  mode  of 
burial,  11;  ordinance  of  Con- 
gress for  safety  of,  185. 

Indian  Territory, 220-222;  change 
in  administration  of,  312-319; 
effect  on  mission,  319,  320;  lo- 
cation of  tribes,  225. 

Influence,  Moravian  Mission  on 
Cherokees,    137. 

Ingham,  Benjamin,  9-11. 

"Intelligencer,  The  National," 
Gambold  writes  for,  122. 

"Intruders,"  on  Cherokee  lands, 
187,  188. 

Irene,  school  among  Creeks,  11- 
13. 

"Israel,"  noted  convert  and 
Helper,  182,  240,  281. 

Israel,  Jesse,  Helper,  254,  255. 

Isaiah,  55:11,  page  171. 


328 


Moravian  Missions  Among 


Jackson,     President,     advice     to 

Cherokees,  192. 
Jefferson,  ex-President,  110. 
John,    Gospel    according    to,    in 

Cherokee,  148. 
John,  17:1,  2,  page  181. 
Jones,  Rev.  Evan,  283. 
"Joshua,"   Cherokee   native 

preacher,  175,  176,  178. 
Journey,  Salem  N.  C,  to  Indian 

Territory,  257-276. 

Kirkland,      missionary      to      Six 

Nations,  40. 
Kummer,   Elizabeth   B.,   Mrs.   D. 

Z.  Smith,  235,  241,  243. 

Ladies'      Seminary,      Bethlehem, 

Pa.,  83,  84,  248,  268. 
Lanius,  Catharina,  82. 
Leibert,  Bishop  M.  W.,  316-317. 
Lineback,  J.  B.,  missionary,  302. 
Litany,      Easter      Morning,      in 

Cherokee,  153. 
Litany,    Moravian,    in    Cherokee, 

152,  153. 
Littlefield,     Mrs.,     daughter     of 

Gen.  N.  Greene,  109. 
"Little  Turkey,"  Chief,  40,  45,  49- 

56,  64,  68. 
Loskiel,  Bishop  G.  H.,  83. 
Lot,  the,  7,  10,  12,  42,  49,  58,  72. 
"Louisiana  Purchase,"  221. 
Lovefeasts,   enjoyed   by   Indians, 

261. 
Luke,  12:32,  page  296. 

Malarial  fever,  missionaries' 
remedy  for,  239. 

Mark,  14:8,  page  298;  16:15, 
page  324. 

Matthew,  28:19,  page  324. 

Missionary  Society,  Salem  Fe- 
male, 167,  226,  241,  248. 

Mississippi,  State  of,  186. 

Mock,  Edward  J.,  missionary,  bi- 
ography, 245;  249,  278,  282, 
287,  289-296. 


Mohr's,  mission  station,  307. 

Montgomery,  Hugh,  U.  S.  Chero- 
kee Agent,  183. 

Moravian  Church,  Northern  Pro- 
vince, assumes  charge  of 
Cherokee  mission,  309. 

Moravian  Mission,,  Cherokee,  how 
financed,  203;  last  services  be- 
fore removal,  207,  214;  repu- 
tation among  Government  of- 
ficials, 196,  199,  237. 

Missionaries,  first  journey  to  In- 
dian Territory,  216-224. 

Morris,  Margaret  L.,  Mrs.  G. 
Bishop,  233,  240,  244. 

Mount  Zion,  Ptesibyterian  sta- 
tion, given  over  to  Moravians, 
242,  243,  255;  school,  256;  de- 
scription, 262,  263;  destroyed 
in  Civil  War,  287;  new,  309, 
311-316. 

Nations,  Six,  The,  102. 

Nave,  Mrs.  Jane  Ross,  268,  293. 

Nazareth  Hall,  82,  156. 

New  Fairfield,  Canada,  see  "Fair- 
field." 

New  Salem,  111.,  257,  259. 

New  Springplace,  237;  church, 
242,  249,  250,  251;  parsonage, 
252;  description,  262;  attacked 
in  Civil  War,  285,295,298,306; 
named  "Oaks,"  311. 

New  Testament,  in  Cherokee, 
148. 

Nicaragua,  Central  America,  mis- 
sion, 311. 

Nielsen,  Rev.  N.  L.,  320-322. 

Nitschmann,  Bishop  David,  7-9. 

Nitschmann,  David,  Syndic,  7. 

North  Carolina,  State,  38,  42. 

Northern  Province,  Moravian 
Church,  assumes  Cherokee  mis- 
sion, 309,  314. 

Oaks,  mission  station,  311,  317- 
Occam,  missionary  to  Six 
Nations,  40. 


Southern  Indian  Tribes 


329 


Oerter,  Bishop  E.  A.,  310,  311. 
Oglethorpe,    Governor   James,   1, 

7,  8,  13. 
Oklahoma,  220. 
Oochgelogy,  second  station 

among  Cherokees,  137, 138, 156- 

169;  seized,  196-198. 

Parkhill,  Presbyterian  station  in 
Indian  Territory,  223,  295. 

Payne,  John  Howard,  231. 

Pennsylvania,  Moravians  in,  13. 

Petersen,  Karsten,  missionary, 
87,  95,  98,  99. 

Pothill,  Judge  John,  160. 

Powell,  Joseph,  14. 

Prairie,  tilling  virgin,  219. 

Prayer,  Day  set  apart  for  Chero- 
kees, 192. 

Prayer,  Meetings,  252;  remark- 
able answers  to,  121. 

Presbyterian  mission  among 
Cherokees,  79,  107,  136. 

Printing,  press  for  Cherokees, 
149,  150. 

Proske,  J.  G.,  teacher  among 
Cherokees,  160-162. 

Pi-ovidence,  God's,  experienced, 
104,  150. 

Reich,  Matthew,  183. 
Revelation,  7:9-17,  page  166. 
Revival,    Cherokee,    1819,    pages 

124-133;   1825,  pages  175-179. 
Revolutionary  War,  3,  34. 
Riedel,   Friedrich,   8;    Catharina, 

10,  11,  12. 
Ridge,   John,   132,   171,   189,   190, 

191;  murdered,  229. 
"Ridge,    The,"    Chief,    117,    127, 

131,    132,    137,    161,    191,    193; 

murdered,  229. 
"Ridge  Party,"  190,  191,  200-229. 
Rights,    Rev.    C.    L.,    biography, 

303;   304. 
Rights,    T.    M.,    missionary,    bi- 
ography, 294;   296,297,303,305, 

313. 


Robertson,  Alice,  Representative, 
149. 

Romig,  Bishop  B.,  308,  309,  310, 
311. 

Rondthaler,  Bishop  Edw.,  305, 
309. 

Rose,  Peter,  8,  10,  11,  12. 

Ross,  Chief  John,  148,  182,  188, 
189,  190,  191,  192,224,225,  227; 
elected  Principal  Chief  of 
United  Nation,  Indian  Terri- 
tory, 229;  268,  283,  284,  290; 
biography,  292. 

"Ross  Party,"  190-191,  200-229. 

Ross,  Wm.  P.,  151. 

Rothhaas,  Juliana,  Mrs.  A.  Wel- 
fare, 247,  253. 

Ruede,  Herman,  teacher,  212, 
215,  224,  225,  231,  238,  239. 

Ruede,  Sophia  D.,  teaches  Spring- 
place  school,  199;  210,  211;  bi- 
ography, 226;  marries  Miles 
Vogler,  226. 

Salem,  in  N.  C,  begun,  16,  34. 

Salem  Academy  and  College,  41, 
161,  217,  226. 

Salem  Boys'  School,  167,  254. 

Salem  Female  Missionary  So- 
ciety, 167,  226,  241,  248. 

"Samuel,"  Helper,  198,  199. 

Savannah,  1,  7,  8,  14. 

Schermerhorn,  Rev.  J.  T.,  Agent 
for  U.  S.  in  Cherokee  case,  190. 

Smith,,  D.  ZeisbergeV,  missionary, 
biography,  234;  235,  236,  240, 
242. 

Schmidt,  Johann  Renatus,  mis- 
sionary, 138,  140;  biography, 
156,  157;  Oochgelogy,  165; 
leaves  mission,  166;  Indian 
Territory,  21o,  227. 

Schmidt,  Melchior,  156. 

Schneider,  Dorothea,  61. 

Schneider,  Martin,  first  journey 
of  inspection  to  Cherokees,  35- 
43,  68,  76,  79. 

Schoenbrunn,  Ohio,  30. 


330 


Moravian  Missions  Among 


School,  at  Springplace,  71,  76, 
79,  80,  82,  100,  107,  112,  113, 
114,  173,  178;  success  of 
scholars,  109,  170-173;  U.  S. 
aid,  101,  107,  112,  161. 

Schuman,  Dr.  F.  H.,  96. 

Schweinitz,  Christian  Frederic 
de,  42,  44,  46,  52,  54,  56,  60; 
Robt.  de,  Bishop  Emil  de,  257; 
295;  Bernard  de,  264;  Bishop 
Edmund  de,  293;  Dr.  Paul  de, 
321. 

Schwenkfelder,  5,  9. 

Seiffert,  Anton,  8,  9,  11. 

Seminole  Indians,  221,  226. 

Senseman,  E.,  259. 

Senseman  Gottlob,  172. 

"Sequoya,"  146-156. 

Shamokin,  14. 

Shawanose,  Indians,  2,  39. 

Shields,  T.  W.,  314,  315,  317. 

"Shikellimy,"  Chief,  14. 

Shultz,  Bishop  Henry  A.,  210, 
215. 

Shultz,  Rev.  Theodore,  official 
visit  to  Cherokee  mission.  162, 
177;  report,  178,  179. 

Sigourney,  Lydia  H.,  143,  144. 

"Six  Nations,"  102. 

"Skenandon,"  Oneida  Chief,  122, 
123. 

Smallpox  .Cherokee  superstitions, 
174,  175. 

Society  for  Propagating  the  Gos- 
pel Among  the  Heathen,  17, 
38,  40,  44,  45,  46,  53,  o8,  59,  60, 
76,  195,  313-317. 

Southern  Province,  Moravian 
Church   in  America,  16. 

Southwest  Territory,  42. 

Spangeuberg,  Bishop  A.  G.,  7,  8, 
9,  13. 

Spanish  expeditions,  20. 

Spaugh,  Gertrude,  245,  250; 
Maria,  245. 

Spaugh,  Wesley  J.,  294. 


"Spring  Creek  Bible  Society," 
253. 

Spring  Creek,  mission  station, 
233,  237. 

Springplace,  63;  first  house,  65; 
buildings,  79,  184;  household, 
83,  103,  114,  115;  170-184; 
church  consecrated,  129-131; 
station  seized,  201,  202;  Mora- 
vians reimbursed  for,  202. 

Sunday  School  Union,  Moravian 
schools  of  Stokes  County,  232. 

Steiner,  Rev.  Abraham,  first  mis- 
sionary to  Cherokees,  41,  42, 
44,  46,  48,  52,  53,  54,  55,  56,  57, 
58,  o9,  60,  61,  63,  76,  88,  91,  126, 
130,  131. 

Steinhauer,  Henry,  113. 

Tahlequah,    Cherokee    Male    and 

Female  Seminaries,  292, 296, 301, 

313;   Moravian  work,  297,  299. 
"Talks,"  with  Cherokee  Councils, 

64,  76,  77,  80. 
Tallony,  mission  station,  136. 
Taucheechee,  D.  S.,  109,  111.  112, 

171,  213,  242. 
"Tecumseh,"  4. 
Temperance,   Cherokees   espouse, 

150,  183.  301. 
Tennessee,  State,  38,  42,  119. 
Territory,  Indian,  220-222. 
Thomas,  W.  N.,  missionary,  315, 

317. 
Timberlake,  Henry,  Lieut.,  takes 

Cherokee    Chiefs    to    England, 

25. 
Toeltschig,  John,  7,  8,  11. 
"Tomo-tschat-schi,"   Creek  Chief, 

1,  10,  11,  12,  13. 
Towns,     Creeks',     2;      red     and 

white,  3. 
Transou,  Anna  Rosina,  167. 
Treaty  of   1835,   pages,   189,   190, 

205,  206,  215. 
Treaty  of  1866,  pages,  288,  289. 


Southern  Inman  Tribes 


331 


Tribes,  in  Indian  Territory,  225. 

Ulm  Chapel,  306. 

Unity's    Elders'    Conference,    72, 

165,  168. 
United   States  Government,  aids 

Moravian     Cherokee     mission, 

101,  107,  112,  161,  199. 

U.  S.  Treaty,  of  1835  with  Chero- 
kees,  189,  190,  205,  206,  215. 

U.  S.  Treaty,  of  1866  with  Chero- 
kees,  288,  289. 

Vaca,  Cabeza  de,  21. 

Vann,    Mrs.    Clement,    123,    125, 

126,  139. 
Vann,  James,  first  benefactor  of 

Cherokee    mission,    55,    56,    58, 

62,  63,  64,  68,  80. 
Vann,  Joseph,  277. 
Vann,     Margaret,    first    convert, 

102,  103,  105,  106,  118. 
Vann,  Nancy,  70,  74,  75. 
Van  Vleck,  Rev.  Jacob,  108. 
Van   Vleck,   Bishop  W.   H.,   235, 

241. 
Vogler,  Miles,  missionary,  bi- 
ography, 209,  210;  213,  214, 
215,  265,  266,  267;  called  to 
West  Indies,  241;  back  to 
Cherokees,  255. 

"Wachovia,"  purchased,  16;  set- 
tlement, 32. 

Wampum,  use  of,  102. 

War  of  1812,  pages,  4,  98,  120. 

War  Department,  permit  for  Mo- 
ravian mission  among  Chero- 
kees, 59,  60. 

Ward,  D.  E.,  285,  299,  305,  311 

Ward,  James,  Jr.,  missionary,  bi- 
ography, 277;   280;    murder  of. 


285,  286;  Mrs.  James  Ward, 
death,  287. 

Warner,  Clarissa  M.,  biography, 
248;  233;  Mrs.  G.  Bishop,  248. 

Warner,  M.  M.,  254. 

Warner,  Samuel  S.,  missionary, 
biography,  254. 

Warner,  Rev.  W.  H.,  248. 

Waschke,  George,  8. 

Washburne's  Mill  School,  306. 

"Waytee,  Stand,"  169,  197,  199, 
283,  284. 

"Waytee,  Thomas,"  223. 

Welfare,  Alanson,  missionary,  bi- 
ography, 247;  252,  253. 

Wesley,  John  and  Charles,  9. 

Westerby,  Bishop,  254. 

Wheelock,  Rev.  Eleazar,  40. 

Whitefield,  George,  12,  13. 

White  River,  Arkansas,  Chero- 
kees settle  along,  135,  188. 

Wohlfahrt,  Jacob,  missionary,  69, 
70,  73,  76;  Elizabeth,  73. 

Woodmount,  mission  station,  296, 
297,  301,  302,  305,  306,  316. 

Worcester,  Dr.  S.  A.,  biography, 
149;  literary  labors  for  Chero- 
kees, 149,  I'oO;  persecuted,  151, 
195,  196;  Indian  Territory,  216, 
223,  227,  228. 

Word  of  God,  power  of,  127. 

Young  Men's  Missionary  Society, 
Bethlehem,  Pa.,  235,  241. 

Zauchtenthal,  Moravia,  156. 
Zeisberger,     David,     missionary, 

30,  31,  39,  66,  156,  225. 
Zinzendorf,  Count  N.  L.  von,  5, 

12. 


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